The Christian life part III. Wherein the great duties of justice, mercy, and mortification are fully explained and inforced. Vol. IV. By John Scott D.D. late rector of St. Giles's in the Fields.
         Christian life. Vol. 4.
         Scott, John, 1639-1695.
      
       
         
           1696
        
      
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             The Christian life part III. Wherein the great duties of justice, mercy, and mortification are fully explained and inforced. Vol. IV. By John Scott D.D. late rector of St. Giles's in the Fields.
             Christian life. Vol. 4.
             Scott, John, 1639-1695.
             White, Robert, 1645-1703, engraver.
          
           [28], 445, [3] p. : port. (metal cut)
           
             printed for Walter Kettilby at the Bishop's Head in St. Paul's Church-Yard,
             London :
             1696.
          
           
             With a table of contents.
             With 3 final advertisment pages.
             The portrait of the author is signed: R. White sculp.
             Reproduction of the original at the Bodleian Library.
          
        
      
    
     
       
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             Johannes
             Scott
             S.
             T.
             P.
             
          
        
         
         
           THE
           
             Christian
             Life
          
           ,
           PART
           III.
           Wherein
           the
           GREAT
           DUTIES
           OF
           JUSTICE
           ,
           MERCY
           ,
           and
           MORTIFICATION
           are
           fully
           Explained
           and
           Inforced
           .
           VOL.
           IV.
           
        
         
           BY
           
             IOHN
             SCOTT
          
           D.
           D.
           late
           Rector
           of
           St.
           Giles's
           in
           the
           Fields
           .
        
         
           LONDON
           ,
           Printed
           for
           
             Walter
             Kettilby
          
           at
           the
           Bishop's-Head
           in
           St.
           Paul's
           Church-Yard
           .
           1696.
           
        
      
       
         
         
         
           To
           the
           Right
           Honourable
           Sir
           GEORGE
           TREBY
           LORD
           CHIEF
           JUSTICE
           OF
           THE
           Common
           PLEAS
           .
        
         
           
             MY
             LORD
             ,
          
        
         
           THose
           excellent
           Treatises
           of
           
             Christian
             Life
          
           ,
           which
           were
           published
           some
           years
           since
           by
           the
           learned
           Author
           ,
           have
           ,
           I
           doubt
           not
           ,
           in
           a
           great
           measure
           answered
           his
           Design
           ,
           in
           writing
           them
           ,
           which
           was
           to
           do
           as
           much
           good
           as
           he
           could
           to
           the
           World
           ;
           and
           had
           he
           
           lived
           to
           finish
           the
           other
           Parts
           of
           it
           ,
           we
           might
           have
           had
           such
           a
           compleat
           Body
           of
           Christian
           Institutions
           in
           our
           own
           Language
           ,
           as
           would
           have
           highly
           contributed
           towards
           a
           Revival
           of
           true
           Piety
           among
           us
           .
           For
           ,
           besides
           those
           Pieces
           which
           have
           already
           seen
           the
           Light
           ,
           't
           was
           the
           Author's
           design
           to
           proceed
           to
           a
           particular
           Explication
           of
           the
           several
           respective
           Duties
           which
           Men
           are
           obliged
           to
           render
           to
           God
           ,
           their
           Neighbours
           ,
           and
           Themselves
           ;
           and
           for
           a
           Conclusion
           of
           all
           ,
           he
           proposed
           a
           distinct
           Treatise
           of
           
             Ecclesiastical
             Duties
          
           .
        
         
         
           The
           two
           Discourses
           of
           Iustice
           and
           Mercy
           ,
           which
           I
           now
           present
           to
           your
           Lordship
           ,
           were
           intended
           as
           a
           Part
           of
           that
           Duty
           which
           we
           owe
           to
           one
           another
           ,
           and
           which
           ,
           with
           other
           Enlargements
           ,
           had
           the
           Author
           liv'd
           ,
           would
           have
           made
           a
           Volume
           of
           themselves
           .
           And
           the
           Discourse
           of
           Mortification
           is
           likewise
           a
           Part
           of
           what
           He
           designed
           for
           the
           Explication
           of
           that
           Duty
           which
           Man
           owes
           himself
           ,
           which
           was
           also
           intended
           for
           another
           distinct
           Volume
           .
           Besides
           these
           he
           proposed
           a
           particular
           Examination
           of
           those
           
           great
           Duties
           ,
           which
           God
           requires
           ;
           which
           together
           with
           the
           other
           Volumes
           would
           have
           compleated
           the
           whole
           Design
           .
           In
           Justice
           therefore
           to
           the
           Memory
           of
           this
           
             incomparable
             Person
          
           ,
           I
           thought
           my self
           obliged
           to
           communicate
           to
           your
           Lordship
           this
           short
           Account
           of
           him
           .
           The
           Design
           which
           he
           proposed
           was
           Great
           and
           Noble
           ,
           and
           I
           'm
           sure
           those
           Pieces
           which
           he
           hath
           already
           published
           ,
           do
           loudly
           speak
           the
           Excellent
           Qualifications
           with
           which
           God
           had
           endowed
           him
           to
           compleat
           it
           ,
           had
           not
           a
           laborious
           
           Station
           ,
           and
           ,
           what
           was
           worse
           ,
           a
           very
           
             sickly
             Constitution
          
           at
           last
           interrupted
           him
           from
           the
           Prosecution
           of
           it
           .
        
         
           As
           for
           these
           Remains
           ,
           they
           are
           faithfully
           transcribed
           from
           the
           
             Author's
             Manuscript
          
           ;
           and
           your
           Lordship
           may
           easily
           discern
           that
           they
           are
           his
           true
           and
           genuine
           Off-spring
           by
           your
           Perusal
           of
           them
           .
           I
           know
           your
           Lordship
           hath
           a
           very
           high
           Value
           and
           just
           Esteem
           for
           the
           Memory
           of
           that
           
             great
             and
             good
             Man
          
           ,
           and
           that
           is
           a
           prevailing
           Inducement
           to
           take
           into
           your
           Protection
           those
           Works
           which
           he
           has
           left
           behind
           him
           .
           To
           
           You
           they
           address
           themselves
           ,
           and
           I
           doubt
           not
           but
           under
           that
           Character
           which
           your
           Lordship
           bears
           ,
           they
           will
           be
           sufficiently
           recommended
           to
           the
           World
           ;
           and
           that
           they
           may
           effectually
           promote
           the
           Good
           of
           it
           ,
           is
           the
           hearty
           Prayer
           of
        
         
           
             Your
             Lordship's
             most
             Obedient
             ,
             Humble
             Servant
             ,
             J.
             G.
             
          
        
      
       
         
         
           THE
           CONTENTS
           .
        
         
           
             OF
             JUSTICE
             .
          
           
             CHAP.
             I.
             
          
           
             OF
             Justice
             as
             it
             respects
             the
             Rights
             of
             Men
             ,
             whether
             natural
             ,
             or
             acquired
             .
             The
             natural
             Rights
             of
             Men
             shewn
             in
             four
             particulars
             ;
             First
             ,
             As
             dwelling
             in
             mortal
             Bodies
             .
             Secondly
             ,
             As
             rational
             Creatures
             .
             Thirdly
             ,
             As
             joyned
             to
             one
             another
             by
             natural
             Relations
             .
             Fourthly
             ,
             As
             naturally
             united
             in
             
               Society
               ,
               Page
               3.
            
             
             As
             Men
             dwell
             in
             
               mortal
               Bodies
            
             ,
             they
             have
             a
             Right
             to
             their
             
               Bodies
               ,
               p.
               4
               ,
               5
               ,
               6.
               
            
             And
             to
             their
             
               bodily
               Subsistence
               ,
               p.
               7
               ,
               8
               ,
               9
               ,
               10.
               
            
          
           
             CHAP.
             II.
             
          
           
             OF
             Justice
             in
             preserving
             the
             Rights
             of
             Men
             ,
             considered
             as
             
               rational
               Creatures
            
             ,
             
             
               p.
               11.
            
             
             Which
             Rights
             are
             reduced
             to
             four
             particulars
             ,
             
               p.
               12.
            
             
             First
             ,
             That
             every
             Man
             hath
             a
             Right
             to
             an
             
               equitable
               Treatment
            
             from
             every
             Man
             ,
             
               p.
               13
               ,
               14
               ,
               15.
               
            
             Secondly
             ,
             That
             every
             Man
             hath
             a
             Right
             to
             judge
             for
             himself
             so
             far
             as
             he
             is
             capable
             ,
             
               p.
               16
               ,
               17
               ,
               18
               ,
               19
               ,
               20
               ,
               21.
               
            
             Thirdly
             ,
             That
             every
             Man
             hath
             a
             Right
             not
             to
             be
             forced
             to
             act
             contrary
             to
             the
             Iudgment
             of
             right
             Reason
             ,
             
               p.
               23
               ,
               24
               ,
               25.
               
            
             Fourthly
             ,
             That
             every
             Man
             hath
             a
             Right
             to
             be
             respected
             by
             every
             Man
             ,
             
               p.
               26
               ,
               27
               ,
               28
               ,
               29.
               
            
          
           
             CHAP.
             III.
             
          
           
             OF
             Justice
             in
             preserving
             the
             Rights
             of
             Men
             ,
             as
             united
             together
             by
             
               Natural
               Relations
               ,
               p.
               30
               ,
               31.
               
            
             And
             as
             joyned
             together
             in
             
               Society
               ,
               p.
               32.
            
             
             Wherein
             is
             shewn
             first
             ,
             That
             they
             have
             a
             Right
             to
             
               Love
               ,
               p.
               33.
            
             
             Secondly
             ,
             To
             
               Peace
               ,
               p
               34
               ,
               35.
               
            
             Thirdly
             ,
             To
             
               Truth
               ,
               p.
               36
               ,
               37
               ,
               38
               ,
               39
               ,
               40.
               
            
             Fourthly
             ,
             To
             
               Credit
               ,
               p.
               41
               ,
               42
               ,
               43.
               
            
             Fifthly
             ,
             To
             
               Protection
               ,
               p.
               44
               ,
               45
               ,
               46.
               
            
             Sixthly
             ,
             To
             Communication
             in
             the
             Profits
             of
             Commerce
             and
             
               Intercourse
               ,
               p.
               47
               ,
               48.
               
            
          
           
             
             
               CHAP.
               IV.
            
             
          
           
             OF
             Justice
             ,
             as
             it
             preserves
             the
             Acquired
             Rights
             of
             Men
             :
             and
             particularly
             those
             which
             arise
             from
             Sacred
             and
             Civil
             Relations
             .
             As
             first
             ,
             Of
             Sovereign
             and
             
               Subject
               ,
               p.
               54
               ,
               55
               ,
               56
               ,
               57
               ,
               58
               ,
               59.
               
            
             Secondly
             ,
             Of
             Subordinate
             Magistrates
             to
             the
             Sovereign
             and
             
               People
               ,
               p.
               60
               ,
               61.
               
            
             Thirdly
             ,
             Of
             Pastors
             and
             
               People
               ,
               p.
               62
               ,
               63.
               
            
             Fourthly
             ,
             Of
             Husband
             and
             
               Wife
               ,
               p.
               64
               ,
               65
               ,
               66
               ,
               67
               ,
               68.
               
            
             Fifthly
             ,
             Of
             Friend
             and
             
               Friend
               ,
               p
               ,
               69
               ,
               70.
               
            
             Sixthly
             ,
             Of
             Masters
             and
             
               Servants
               ,
               p.
               71
               ,
               72
               ,
               73.
               
            
             Seventhly
             ,
             Of
             Truster
             and
             
               Trustee
               ,
               p.
               74
               ,
               75.
               
            
             Eighthly
             ,
             Of
             the
             Benefactor
             and
             
               Receiver
               ,
               p.
               76
               ,
               77.
               
            
             Ninthly
             ,
             Of
             Creditor
             and
             
               Debtor
               ,
               p.
               78
               ,
               79
               ,
               80
               ,
               81.
               82.
               
            
          
           
             CHAP.
             V.
             
          
           
             OF
             Justice
             ,
             as
             it
             preserves
             the
             Rights
             of
             Men
             acquired
             by
             
               Legal
               Possession
               ,
               p.
               83
               ,
               84
               ,
               85
               ,
               86
               ,
               87
               ,
               88
               ,
               89.
               
            
          
           
             
             
               CHAP.
               VI.
            
             
          
           
             OF
             Justice
             ,
             in
             reference
             to
             the
             Rights
             of
             Men
             acquired
             by
             personal
             
               Endowments
               ,
               p.
               90
               ,
               91
               ,
               92
               ,
               93.
               
            
             And
             of
             outward
             Rank
             and
             
               Quality
               ,
               p.
               94.
               95.
            
             
          
           
             CHAP.
             VII
             .
          
           
             OF
             Justice
             ,
             in
             reference
             to
             the
             Rights
             of
             Men
             acquired
             by
             
               Compact
               ,
               p.
               96
               ,
               97.
               
            
             Wherein
             are
             prescribed
             some
             general
             Rules
             of
             Righteousness
             to
             Conduct
             our
             Bargains
             and
             Contracts
             .
             First
             ,
             That
             we
             should
             use
             Plainness
             and
             Simplicity
             in
             our
             Dealings
             .
             Secondly
             ,
             That
             we
             should
             impose
             upon
             no
             Man's
             Ignorance
             or
             Unskilfulness
             .
             Thirdly
             ,
             That
             we
             should
             take
             no
             Advantage
             of
             another's
             Necessities
             .
             Fourthly
             ,
             That
             we
             should
             not
             substract
             from
             the
             
               Commodity
               or
               Price
            
             ,
             for
             which
             we
             have
             contracted
             .
             Fifthly
             ,
             That
             we
             should
             not
             go
             to
             the
             utmost
             Verge
             of
             what
             we
             conceive
             to
             be
             lawful
             .
             Sixthly
             ,
             That
             in
             doubtful
             Cases
             we
             should
             chuse
             the
             safest
             side
             ,
             
               p.
               98
               ,
               99
               ,
               100
               ,
               101
               ,
               102.
               
            
          
           
             
             
               CHAP.
               VIII
            
             .
          
           
             OF
             the
             Eternal
             Reasons
             whereon
             Justice
             is
             founded
             ,
             and
             which
             render
             it
             morally
             good
             ;
             which
             are
             these
             four
             ,
             
               p.
               103.
            
             
             First
             ,
             The
             eternal
             Proportion
             and
             Congruity
             of
             Iustice
             to
             the
             Nature
             of
             
               Things
               ,
               p.
               104
               ,
               105
               ,
               106
               ,
               107.
               
            
             Secondly
             ,
             The
             eternal
             Conformity
             of
             it
             to
             the
             Nature
             of
             
               God
               ,
               p.
               108
               ,
               109
               ,
               110
               ,
               111.
               
            
             Thirdly
             ,
             The
             Agreement
             and
             Correspondency
             of
             it
             with
             the
             Divine
             Providence
             and
             Disposals
             ,
             
               p.
               112
               ,
               113
               ,
               114
               ,
               115.
               
            
             Fourthly
             ,
             The
             everlasting
             Necessity
             of
             it
             to
             the
             Happiness
             of
             Men
             ,
             
               p.
               117
               ,
               118
               ,
               119
               ,
               120
               ,
               &c.
               
            
          
           
             CHAP.
             IX
             .
          
           
             SOme
             Motives
             and
             Considerations
             against
             the
             Sinfulness
             and
             Unreasonableness
             of
             
               Injustice
               ,
               viz.
            
             First
             ,
             The
             great
             Repugnancy
             of
             it
             to
             the
             Terms
             and
             Conditions
             of
             the
             
               Christian
               Religion
               ,
               p.
               125
               ,
               126
               ,
               127.
               
            
             Secondly
             ,
             The
             great
             Vanity
             ,
             or
             Desperateness
             of
             it
             ,
             
               p.
               128
               ,
               129
               ,
               130
               ,
               131
               ,
               132.
               
            
             Thirdly
             ,
             The
             manifest
             Inexcusableness
             of
             it
             in
             it self
             ,
             
               p.
               133
               ,
               134
               ,
               135
               ,
               136
               ,
               137.
               
            
             
             Fourthly
             ,
             The
             Fruitlesness
             and
             Mischievousness
             of
             it
             to
             our selves
             ,
             
               p.
               140
               ,
               141
               ,
               142
               ,
               143.
               
            
             Fifthly
             ,
             The
             high
             Provocation
             it
             gives
             to
             God
             ,
             
               144
               ,
               145
               ,
               146
               ,
               147
               ,
               148.
               
            
          
        
         
           
             Of
             MERCY
             .
          
           
             CHAP.
             I.
             
          
           
             OF
             Mercy
             ,
             as
             it
             relieves
             the
             Miseries
             of
             the
             Souls
             of
             Men
             ,
             
               p.
               149.
            
             
             Which
             Miseries
             are
             :
             First
             ,
             Sorrow
             and
             Dejection
             of
             Mind
             ,
             
               p.
               150
               ,
               151
               ,
               152.
               
            
             Secondly
             ,
             Errors
             and
             Mistakes
             in
             matters
             of
             less
             Importance
             ,
             
               p.
               153
               ,
               154
               ,
               155.
            
             in
             which
             Case
             the
             proper
             Acts
             of
             Mercy
             are
             ;
             First
             ,
             Forbearance
             and
             Toleration
             ,
             p.
             
               156
               ,
               157.
            
             
             And
             Secondly
             ,
             To
             endeavour
             by
             all
             prudent
             and
             peaceable
             ways
             to
             rectify
             one
             anothers
             Mistakes
             ,
             p.
             158.
             
             Thirdly
             ,
             Another
             of
             the
             Miseries
             of
             the
             Soul
             which
             Mercy
             relieves
             ,
             is
             Blindness
             and
             Ignorance
             in
             things
             of
             the
             greatest
             Moment
             ,
             
               p.
               159
               ,
               160
               ,
               161
               ,
               162
               ,
               163
               ,
               164.
               
            
             Fourthly
             ,
             Malice
             and
             Obstinacy
             of
             Will
             
             in
             mischievous
             and
             destructive
             Courses
             ,
             
               p.
               164
               ,
               165
               ,
               166
               ,
               167
               ,
               168
               ,
               169
               ,
               170.
               
            
             Fifthly
             ,
             Impotency
             ,
             or
             want
             of
             Power
             to
             recover
             themselves
             out
             of
             their
             vicious
             Courses
             ,
             
               p.
               171
               ,
               172
               ,
               173
               ,
               174.
               
            
             For
             the
             enforcement
             of
             which
             Duty
             are
             subjoyn'd
             the
             following
             Considerations
             .
             First
             ,
             The
             inestimable
             Worth
             of
             those
             Souls
             upon
             which
             our
             Mercy
             is
             to
             be
             employed
             ,
             
               p.
               175
               ,
               176.
            
             
             Secondly
             ,
             The
             great
             Interest
             we
             have
             in
             the
             Fate
             of
             the
             Souls
             of
             others
             ,
             p.
             
               177
               ,
               178.
            
             
             Thirdly
             ,
             The
             mighty
             Influence
             our
             Mercy
             may
             have
             upon
             their
             Welfare
             ,
             p.
             
               179
               ,
               180
               ,
               181.
            
             
          
           
             CHAP.
             II.
             
          
           
             OF
             Mercy
             as
             it
             relieves
             the
             Miseries
             of
             the
             Bodies
             of
             Men
             which
             are
             reduced
             to
             five
             Heads
             :
             First
             ,
             Natural
             Blemishes
             and
             Defects
             ,
             p.
             
               182
               ,
               183
               ,
               184.
            
             
             Secondly
             ,
             Sickness
             and
             Diseases
             ,
             p.
             
               185
               ,
               186
               ,
               187.
            
             
             Thirdly
             ,
             
               Outward
               Force
            
             and
             Violence
             from
             those
             in
             whose
             Power
             they
             are
             ;
             such
             as
             Bondage
             and
             Captivity
             ,
             p.
             
               188
               ,
               189.
               
               Imprisonment
            
             ,
             p.
             190.
             bodily
             Torments
             and
             Persecutions
             ,
             p.
             
               191
               ,
               192
               ,
               193.
            
             
             Fourthly
             ,
             Civil
             or
             Arbitrary
             Punishments
             inflicted
             
             on
             them
             for
             Injuries
             received
             ,
             
               p.
               194.
            
             
             In
             which
             the
             Law
             of
             Mercy
             requires
             us
             in
             punishing
             Offenders
             ;
             First
             ,
             That
             we
             do
             it
             with
             a
             good
             Intention
             ,
             p.
             195.
             
             Secondly
             ,
             Not
             to
             exact
             Punishment
             for
             small
             and
             trifling
             Offences
             ,
             
               p.
               196.
            
             
             Thirdly
             ,
             Not
             to
             punish
             an
             Offender
             ,
             when
             we
             can
             do
             
               no
               Good
            
             by
             it
             ,
             either
             to
             our
             selves
             ,
             or
             to
             him
             ,
             or
             to
             others
             ,
             p.
             197.
             
             Fourthly
             ,
             Not
             to
             punish
             an
             Offender
             ,
             so
             long
             as
             the
             End
             of
             punishing
             him
             is
             fairly
             attainable
             by
             
               gentler
               Means
            
             ,
             p.
             198.
             
             Fifthly
             ,
             To
             inflict
             no
             more
             Punishment
             than
             what
             is
             absolutely
             necessary
             to
             the
             obtaining
             those
             good
             Ends
             we
             design
             by
             it
             ,
             199.
             
             Sixthly
             ,
             Always
             to
             punish
             short
             of
             the
             Offence
             ,
             
               p.
               200
               ,
               201.
            
             
             Fifthly
             and
             Lastly
             ,
             Another
             of
             the
             Miseries
             which
             affect
             Mens
             Bodies
             is
             want
             of
             the
             outward
             Necessaries
             of
             this
             present
             Life
             ,
             wherein
             is
             shewn
             the
             proper
             Remedies
             which
             are
             to
             be
             applied
             to
             them
             ,
             
               p.
               202
               ,
               203
               ,
               204
               ,
               205.
               
            
          
           
             CHAP.
             III.
             
          
           
             OF
             Almsgiving
             ,
             as
             to
             the
             manner
             of
             performing
             it
             ;
             First
             ,
             That
             it
             ought
             to
             be
             performed
             with
             a
             good
             and
             merciful
             Intention
             ,
             
             p.
             
               207
               ,
               208.
            
             
             Secondly
             ,
             With
             Justice
             and
             Righteousness
             ,
             p.
             209.
             
             Thirdly
             ,
             Readily
             and
             chearfully
             ,
             p.
             
               210
               ,
               211.
            
             
             Fourthly
             ,
             liberally
             and
             bountifully
             ,
             p.
             
               212
               ,
               213.
            
             
             Fifthly
             ,
             Timely
             and
             seasonably
             ,
             p.
             
               214
               ,
               215.
            
             
             Sixthly
             ,
             Discreetly
             and
             prudently
             ,
             p.
             
               216
               ,
               217.
            
             which
             ought
             more
             particularly
             to
             guide
             and
             direct
             our
             Alms
             ;
             First
             ,
             In
             the
             Method
             of
             Provision
             of
             them
             ,
             
               p.
               218.
            
             
             Secondly
             ,
             In
             the
             Choice
             of
             the
             Objects
             of
             them
             ,
             
               p.
               219
               ,
               220.
            
             
             Thirdly
             ,
             In
             the
             Nature
             and
             Quality
             of
             them
             ,
             
               p.
               221.
            
             
             Fourthly
             ,
             In
             stating
             the
             Proportions
             of
             them
             ,
             
               p.
               222
               ,
               223
               ,
               224
               ,
               225.
               
            
             Fifthly
             ,
             In
             the
             manner
             of
             bestowing
             and
             conveying
             them
             ,
             
               p.
               226
               ,
               227.
            
             
             The
             Practice
             of
             this
             Duty
             is
             pressed
             and
             enforced
             with
             some
             Motives
             and
             
               Arguments
               ,
               viz.
            
             First
             ,
             That
             it
             is
             imposed
             upon
             us
             as
             a
             necessary
             Part
             of
             our
             Religion
             ,
             p.
             
               228
               ,
               229
               ,
               230.
            
             
             Secondly
             ,
             That
             it
             is
             highly
             recommended
             to
             us
             by
             the
             Examples
             of
             God
             ,
             and
             our
             
               Saviour
               ,
               p.
               231
               ,
               232
               ,
               233.
               
            
             Thirdly
             ,
             That
             it
             is
             a
             most
             substantial
             Expression
             of
             our
             Love
             and
             Gratitude
             to
             God
             and
             our
             Saviour
             ,
             
               p.
               234
               ,
               235
               ,
               236
               ,
               237.
               
            
             Fourthly
             ,
             That
             it
             charges
             an
             
               high
               Obligation
            
             to
             us
             ,
             upon
             the
             Accounts
             of
             God
             and
             our
             Saviour
             ,
             
               p.
               238
               ,
               239
               ,
               240
               ,
               241.
               
            
          
           
             
             
               CHAP.
               IV.
            
             
          
           
             OF
             the
             eternal
             Reasons
             and
             Grounds
             of
             Mercy
             ,
             upon
             which
             it
             is
             founded
             and
             rendred
             
               morally
               Good.
            
             This
             shewn
             in
             five
             particulars
             :
             First
             ,
             The
             Suitableness
             of
             it
             to
             the
             
               Nature
               of
               God
            
             ,
             p.
             
               242
               ,
               243
               ,
               244
               ,
               245.
               
            
             Secondly
             ,
             The
             Convenience
             of
             it
             with
             the
             Frame
             and
             Constitution
             of
             
               human
               Nature
            
             ,
             p.
             
               246
               ,
               247.
            
             
             An
             Objection
             against
             Cruelty
             answered
             ,
             
               p.
               248
               ,
               249
               ,
               250.
               
            
             Thirdly
             ,
             The
             near
             and
             
               intimate
               Relation
            
             of
             those
             Persons
             to
             us
             ,
             upon
             whom
             our
             Mercy
             is
             to
             be
             exercised
             ,
             
               p.
               251
               ,
               252
               ,
               253.
               
            
             Fourthly
             ,
             The
             Equitableness
             of
             it
             to
             our
             own
             State
             and
             Circumstances
             ,
             
               p.
               254
               ,
               255
               ,
               256
               ,
               257.
               
            
             Fifthly
             ,
             The
             Necessity
             of
             it
             to
             the
             tolerable
             Well-being
             of
             
               humane
               Societies
            
             ,
             p.
             
               258
               ,
               259
               ,
               260
               ,
               261
               ,
               262.
               
            
          
        
         
           
           
             Of
             MORTIFICATION
             .
          
           
             CHAP.
             I.
             
          
           
             OF
             Mortification
             ,
             p.
             
               263
               ,
               264
               ,
               265.
            
             
             Wherein
             it
             doth
             consist
             ,
             shewn
             in
             three
             particulars
             .
             First
             ,
             In
             Abstinence
             from
             the
             outward
             Acts
             of
             Sin
             ,
             
               p.
               266.
            
             
             Secondly
             ,
             In
             not
             consenting
             to
             any
             Sin
             ,
             
               p.
               267
               ,
               268.
            
             
             Thirdly
             ,
             In
             a
             
               constant
               Endeavour
            
             to
             subdue
             our
             involuntary
             Inclinations
             to
             Sin
             ,
             
               p.
               269
               ,
               270
               ,
               271
               ,
               272.
               
            
          
           
             CHAP.
             II.
             
          
           
             OF
             the
             Means
             and
             Instruments
             of
             Mortification
             ,
             which
             are
             reduced
             to
             these
             Six
             :
             First
             ,
             Faith
             ,
             p.
             
               274
               ,
               275
               ,
               276.
            
             
             Secondly
             ,
             Consideration
             ,
             p.
             
               277
               ,
               278
               ,
               279
               ,
               280
               ,
               281
               ,
               282.
               
            
             Thirdly
             ,
             Resolution
             ,
             p.
             
               283
               ,
               284
               ,
               285
               ,
               286
               ,
               287.
               
            
             Fourthly
             ,
             Discipline
             ,
             
             which
             consists
             in
             three
             Things
             ;
             First
             ,
             In
             a
             frequent
             Repetition
             of
             it
             ,
             
               p.
               288
               ,
               289.
            
             
             Secondly
             ,
             In
             frequent
             Reflection
             upon
             ,
             and
             Examination
             of
             our selves
             ,
             
               p.
               290
               ,
               291.
            
             
             Thirdly
             ,
             In
             keeping
             our selves
             at
             as
             great
             a
             distance
             from
             Sin
             ,
             as
             prudently
             and
             conveniently
             we
             can
             ,
             
               p.
               292
               ,
               293
               ,
               294.
               
            
             Fifthly
             ,
             Frequent
             Receiving
             of
             the
             Sacrament
             ,
             p.
             
               295
               ,
               296
               ,
               297
               ,
               298
               ,
               299
               ,
               300
               ,
               301.
               
            
             Sixthly
             ,
             
               Constant
               Prayer
               ,
               302
               ,
               303
               ,
               304
               ,
               305
               ,
               306.
               
            
          
           
             CHAP.
             III.
             
          
           
             OF
             Motives
             to
             Mortification
             drawn
             from
             the
             present
             Mischiefs
             and
             Inconveniences
             which
             our
             Sins
             bring
             us
             into
             :
             which
             are
             first
             ,
             either
             outward
             and
             bodily
             ,
             or
             secondly
             ,
             inward
             and
             spiritual
             ,
             p.
             307.
             
             The
             outward
             and
             
               bodily
               Inconveniences
            
             are
             Four
             :
             First
             ,
             That
             Sin
             destroys
             our
             Health
             ,
             and
             shortens
             our
             Lives
             ,
             p.
             
               308
               ,
               309
               ,
               310
               ,
               311.
               
            
             Secondly
             ,
             That
             it
             stains
             our
             Reputation
             ,
             p.
             
               312
               ,
               313.
            
             
             Thirdly
             ,
             It
             consumes
             our
             Estates
             ,
             p.
             
               314
               ,
               315
               ,
               316.
            
             
             Fourthly
             ,
             It
             disturbs
             our
             
               sensual
               Pleasures
            
             ,
             
             p.
             
               317
               ,
               318
               ,
               319
               ,
               320.
               
            
             The
             second
             sort
             of
             Motives
             to
             Mortification
             are
             drawn
             from
             the
             present
             Mischiefs
             and
             Inconveniences
             that
             Sin
             brings
             upon
             our
             Souls
             ;
             which
             are
             chiefly
             Three
             :
             First
             ,
             It
             spoils
             our
             Understandings
             ,
             p.
             
               322
               ,
               323
               ,
               324
               ,
               325
               ,
               326
               ,
               327
               ,
               328.
               
            
             Secondly
             ,
             It
             subverts
             the
             natural
             subordination
             of
             our
             Faculties
             ,
             p.
             
               329
               ,
               330
               ,
               331
               ,
               332.
               
            
             Thirdly
             ,
             it
             disturbs
             the
             Tranquility
             of
             our
             Minds
             ,
             p.
             
               333
               ,
               334
               ,
               335
               ,
               336
               ,
               337.
               
            
          
           
             CHAP.
             IV.
             
          
           
             OF
             Helps
             to
             Mortification
             ,
             given
             us
             by
             the
             Spirit
             of
             God
             ,
             viz.
             First
             ,
             The
             external
             Argument
             and
             Motives
             of
             the
             Gospel
             ,
             p.
             
               338
               ,
               339.
            
             
             Secondly
             ,
             The
             external
             Providences
             of
             the
             
               Divine
               Spirit
            
             by
             which
             he
             excites
             us
             to
             our
             Duty
             ,
             p.
             
               340
               ,
               341
               ,
               342.
            
             
             Thirdly
             ,
             The
             Aids
             and
             Assistances
             which
             the
             
               Holy
               Angels
            
             give
             us
             ,
             who
             are
             the
             Agents
             and
             Ministers
             of
             the
             
               Holy
               Ghost
            
             ,
             p.
             
               343
               ,
               344
               ,
               345.
            
             
             Fourthly
             ,
             The
             internal
             Motions
             and
             Operations
             of
             the
             
               Holy
               Ghost
            
             upon
             our
             Souls
             ,
             p.
             346
             ,
             
             
               347
               ,
               348.
            
             
             From
             the
             Consideration
             of
             these
             Benefits
             of
             the
             Spirit
             of
             God
             the
             following
             Inferences
             are
             deduced
             :
             First
             ,
             The
             Necessity
             of
             the
             Spirit
             to
             enable
             us
             to
             mortify
             our
             Sins
             ,
             
               p.
               349
               ,
               350
               ,
               351.
               
            
             Secondly
             ,
             The
             Necessity
             of
             our
             Concurrence
             with
             the
             Spirit
             ,
             p.
             
               352
               ,
               353
               ,
               354
               ,
               355.
               
            
             Thirdly
             ,
             The
             Certainty
             of
             Success
             ,
             p.
             
               356
               ,
               357.
            
             
             Fourthly
             ,
             The
             great
             Reason
             there
             is
             for
             our
             
               continual
               Prayers
            
             to
             God
             ,
             
               p.
               358
               ,
               359.
            
             
             Fifthly
             ,
             The
             indispensable
             Necessity
             of
             our
             faithful
             and
             sincere
             Endeavours
             in
             order
             to
             the
             mortifying
             our
             Lusts
             ,
             p.
             
               360
               ,
               361.
            
             
             Sixthly
             ,
             The
             Possibility
             of
             keeping
             the
             Commands
             of
             God
             ,
             in
             that
             God
             by
             his
             
               Spirit
               ▪
            
             doth
             so
             powerfully
             Aid
             and
             Assist
             us
             ,
             
               p.
               362
               ,
               363.
            
             
             Seventhly
             ,
             The
             Inexcusableness
             of
             Sinners
             ,
             if
             they
             go
             on
             in
             their
             Wickedness
             ,
             
               p.
               364
               ,
               365
               ,
               366.
               
            
          
           
             
             
               CHAP.
               V.
            
             
          
           
             OF
             the
             Eternal
             Reward
             of
             Mortification
             .
             That
             there
             is
             a
             State
             of
             
               everlasting
               Life
            
             ,
             and
             Happiness
             prepared
             for
             good
             Men
             ,
             proved
             by
             plain
             and
             easie
             Arguments
             .
             First
             ,
             Because
             the
             Law
             of
             our
             Natures
             hath
             not
             a
             sufficient
             Sanction
             without
             it
             ,
             
               367
               ,
               368
               ,
               369
               ,
               370
               ,
               371
               ,
               372.
               
            
             Secondly
             ,
             From
             those
             Desires
             and
             Expectations
             of
             it
             ,
             which
             do
             so
             generally
             and
             naturally
             arise
             in
             pure
             and
             vertuous
             Minds
             ,
             
               p.
               373
               ,
               374
               ,
               375
               ,
               376.
               
            
             Thirdly
             ,
             From
             the
             Justice
             and
             Equity
             of
             the
             Divine
             Providence
             ,
             
               p.
               377
               ,
               378
               ,
               379.
               
            
             Fourthly
             ,
             From
             the
             Revelation
             of
             his
             Will
             ,
             which
             God
             hath
             made
             to
             us
             by
             
               Jesus
               Christ
               ,
               p.
               380
               ,
               381
               ,
               382
               ,
               383.
               
            
             From
             the
             Consideration
             of
             which
             the
             following
             Inferences
             ,
             are
             raised
             ;
             First
             ,
             What
             an
             unreasonable
             thing
             it
             is
             for
             us
             Christians
             ,
             immoderately
             to
             doat
             upon
             the
             
               World
               ,
               p.
               384
               ,
               385
               ,
               386.
               
            
             Secondly
             ,
             How
             vigorous
             and
             industrious
             we
             ought
             to
             be
             in
             discharging
             the
             Duties
             of
             our
             Religion
             ,
             
               p.
               387
               ,
               388
               ,
               389.
               
            
             Thirdly
             ,
             How
             upright
             and
             sincere
             we
             ought
             to
             be
             in
             all
             our
             Professions
             and
             Actions
             ,
             
               p.
               390
               ,
               391.
            
             
             Fourthly
             ,
             What
             great
             reason
             we
             have
             to
             be
             chearful
             
             under
             the
             Afflictions
             and
             Miseries
             of
             this
             World
             ,
             
               p.
               392
               ,
               393
               ,
               394
               ,
               395.
               
            
          
           
             CHAP.
             VI.
             
          
           
             OF
             the
             Necessity
             of
             Mortification
             to
             the
             obtaining
             Eternal
             Life
             ;
             proved
             ,
             First
             ,
             From
             God's
             Ordination
             and
             
               Appointment
               ,
               p.
               396
               ,
               397
               ,
               398.
               
            
             Secondly
             ,
             From
             the
             Nature
             of
             the
             thing
             ,
             which
             implies
             a
             Disagreement
             in
             wicked
             Souls
             to
             the
             
               future
               Happiness
               ,
               p.
               399.
            
             
             To
             evidence
             this
             Disagreement
             ,
             three
             things
             are
             proposed
             ,
             First
             ,
             Wherein
             the
             Felicities
             of
             the
             
               future
               State
            
             do
             consist
             ,
             
               p.
               401
               ,
               402
               ,
               403.
               
            
             Secondly
             ,
             What
             the
             Temper
             and
             Disposition
             of
             wicked
             Souls
             will
             be
             in
             the
             future
             Sate
             ,
             
               p.
               404
               ,
               405
               ,
               406
               ,
               407.
               
            
             Thirdly
             ,
             How
             contrary
             such
             a
             Temper
             and
             Disposition
             must
             be
             unto
             such
             Felicities
             ,
             
               p.
               408
               ,
               409.
            
             
             For
             ,
             First
             ,
             There
             is
             in
             it
             an
             Antipathy
             and
             Contrariety
             to
             the
             Vision
             of
             God
             ,
             
               p.
               410
               ,
               411.
            
             
             Secondly
             ,
             To
             the
             Love
             of
             God
             ,
             
               p.
               412
               ,
               413.
            
             
             Thirdly
             ,
             To
             the
             Resemblance
             of
             God
             ,
             
               p.
               414
               ,
               415
               ,
               416.
               
            
             Fourthly
             ,
             To
             the
             Society
             of
             the
             Spirits
             of
             
               just
               men
               made
               perfect
               ,
               p.
               417
               ,
               418.
               
            
             From
             all
             which
             these
             following
             Inferences
             are
             deduced
             ,
             First
             ,
             How
             unreasonable
             it
             is
             for
             any
             
             Man
             to
             presume
             upon
             going
             to
             Heaven
             ,
             upon
             any
             account
             whatsoever
             without
             mortifying
             his
             Lusts
             ,
             
               p.
               419
               ,
               420
               ,
               421
               ,
               422
               ,
               423
               ,
               424
               ,
               425.
               426.
               
            
             Secondly
             ,
             The
             indispensable
             Necessity
             of
             Mortification
             ,
             since
             it
             is
             plain
             we
             can't
             be
             happy
             without
             it
             ,
             
               p.
               426
               ,
               427
               ,
               428
               ,
               429
               ,
               430
               ,
               431.
               
            
             Thirdly
             ,
             What
             is
             the
             only
             true
             and
             solid
             Foundation
             of
             our
             Assurance
             of
             Heaven
             ,
             
               p.
               431
               ,
               432
               ,
               433
               ,
               434
               ,
               435
               ,
               436
               ,
               437.
               
            
             Fourthly
             ,
             What
             is
             the
             great
             design
             of
             the
             Christian
             Religion
             ,
             
               p.
               438
               ,
               439
               ,
               440
               ,
               441
               ,
               442
               ,
               443
               ,
               444
               ,
               445.
               
            
          
        
      
    
     
       
         
         
         
           OF
           THE
           Christian
           Life
           .
        
         
           PART
           III.
           
        
         
           
             
               CHAP.
               I.
            
             Of
             Justice
             ,
             as
             it
             preserves
             the
             Natural
             Rights
             of
             Men
             :
             and
             particularly
             in
             reference
             to
             their
             Bodies
             .
          
           
             HAVING
             in
             a
             former
             Discourse
             asserted
             and
             explain'd
             the
             Nature
             of
             
               Moral
               Good
            
             and
             Evil
             in
             Humane
             Actions
             ;
             I
             shall
             now
             distinctly
             consider
             the
             Sum
             of
             all
             that
             
               Moral
               Duty
            
             which
             we
             owe
             to
             God
             ,
             and
             to
             our
             Neighbour
             ;
             as
             the
             Prophet
             hath
             compris'd
             it
             in
             these
             words
             ,
             
               He
               hath
               shewed
               thee
               ,
               O
               man
               ,
               what
               is
               good
               ;
               and
               what
               doth
               the
               Lord
               require
               of
               thee
               ,
               but
               to
               do
               justly
               ,
               to
               love
               mercy
               ,
               and
               walk
               humbly
               with
               thy
               God
               ?
            
             Mic.
             vi
             .
             8.
             
             I
             begin
             with
             that
             Duty
             which
             
             God
             requires
             of
             us
             towards
             our
             Neighbour
             :
             and
             't
             is
             all
             imply'd
             in
             the
             two
             distinct
             Vertues
             of
             Iustice
             and
             Mercy
             .
          
           
             IN
             discoursing
             of
             Iustice
             ,
             I
             shall
             endeavour
             these
             two
             things
             :
             1.
             
             To
             shew
             what
             that
             Justice
             is
             which
             is
             requir'd
             of
             us
             towards
             our
             Neighbour
             :
             2.
             
             To
             prove
             ,
             that
             it
             is
             grounded
             upon
             such
             immutable
             Reasons
             ,
             as
             do
             render
             it
             a
             
               Moral
               Good.
            
             
          
           
             I.
             I
             shall
             endeavour
             to
             shew
             ,
             what
             that
             Justice
             is
             which
             is
             owing
             to
             our
             Neighbour
             .
             In
             general
             therefore
             ,
             Iustice
             consisteth
             in
             giving
             to
             every
             one
             his
             due
             ;
             in
             which
             latitude
             it
             comprehendeth
             all
             matter
             of
             duty
             :
             for
             every
             Duty
             is
             a
             due
             to
             God
             ,
             or
             our
             Neighbour
             ,
             or
             our
             selves
             ,
             and
             accordingly
             every
             performance
             of
             every
             duty
             is
             a
             payment
             of
             some
             due
             ;
             and
             ,
             as
             such
             is
             an
             act
             of
             Righteousness
             .
             And
             therefore
             in
             Scripture
             Good
             Men
             are
             frequently
             stiled
             Righteous
             ,
             and
             the
             Whole
             of
             Vertue
             and
             Goodness
             is
             called
             Righteousness
             ,
             because
             it
             is
             a
             payment
             of
             some
             due
             either
             to
             God
             ,
             our
             selves
             ,
             or
             our
             Neighbours
             .
             But
             Iustice
             being
             here
             consider'd
             as
             a
             distinct
             ,
             and
             
               particular
               Vertue
            
             ,
             must
             be
             understood
             in
             a
             more
             limited
             sense
             ;
             viz.
             for
             Honesty
             in
             all
             our
             dealings
             with
             men
             ,
             or
             giving
             to
             every
             man
             his
             due
             with
             whom
             we
             have
             any
             Intercourse
             .
             And
             
             wherein
             this
             consisteth
             ,
             will
             best
             appear
             by
             considering
             what
             those
             things
             are
             which
             are
             due
             from
             one
             Man
             to
             another
             ,
             or
             what
             those
             Dues
             and
             Rights
             are
             which
             men
             may
             claim
             by
             the
             
               eternal
               Laws
            
             of
             Righteousness
             .
             And
             these
             are
             twofold
             ,
             1.
             
             Natural
             ,
             and
             2.
             
             Acquired
             .
          
           
             I
             begin
             with
             the
             First
             ,
             viz.
             the
             Natural
             Rights
             of
             Men
             ,
             which
             are
             such
             as
             appertain
             to
             Men
             ,
             as
             they
             are
             
               Reasonable
               Creatures
            
             ,
             and
             dwelling
             in
             Mortal
             Bodies
             ,
             and
             joyned
             to
             one
             another
             by
             their
             natural
             Relations
             ,
             and
             by
             Society
             .
             For
             in
             all
             these
             capacities
             there
             accrue
             to
             men
             certain
             
               Natural
               Rights
            
             which
             we
             are
             obliged
             in
             Justice
             not
             to
             violate
             ,
             but
             so
             far
             as
             we
             can
             to
             secure
             and
             
               make
               good
            
             to
             one
             another
             .
          
           
             
               First
               ,
               Therefore
               we
               will
               consider
               men
               as
               dwelling
               in
               
                 mortal
                 Bodies
              
               ;
            
             
               Secondly
               ,
               As
               Rational
               Creatures
               ;
            
             
               Thirdly
               ,
               As
               joyned
               to
               one
               another
               by
               
                 natural
                 Relations
              
               ;
            
             
               Fourthly
               ,
               As
               naturally
               united
               in
               Society
               ;
               and
               I
               will
               shew
               what
               Rights
               there
               are
               redounding
               to
               them
               from
               all
               these
               Respects
               ,
               and
               Considerations
               .
            
          
           
             I.
             WE
             will
             consider
             Men
             as
             dwelling
             in
             
               mortal
               Bodies
            
             ,
             in
             which
             there
             is
             a
             twofold
             Right
             accruing
             to
             them
             :
             1.
             a
             Right
             to
             
             their
             Bodies
             :
             2.
             a
             Right
             to
             their
             bodily
             Subsistence
             .
          
           
             I.
             As
             dwelling
             in
             
               mortal
               Bodies
            
             ,
             they
             have
             a
             natural
             Right
             to
             their
             Bodies
             ,
             and
             to
             all
             the
             Parts
             of
             them
             ,
             for
             their
             Bodies
             being
             the
             Tenements
             which
             the
             great
             Landlord
             of
             the
             world
             hath
             allotted
             to
             their
             Souls
             during
             their
             abode
             in
             this
             terrestrial
             State
             ,
             are
             upon
             that
             account
             their
             undoubted
             Right
             ;
             which
             unless
             they
             forfeit
             ,
             they
             cannot
             be
             deprived
             of
             without
             manifest
             Injury
             and
             Injustice
             .
             For
             if
             God
             gave
             this
             Body
             to
             
               my
               Soul
            
             ,
             it
             is
             certain
             that
             immediately
             under
             him
             my
             Soul
             hath
             a
             Right
             to
             it
             ,
             and
             holding
             in
             Capite
             as
             it
             doth
             from
             the
             Supreme
             Proprietor
             ,
             is
             Tenant
             at
             will
             to
             none
             but
             him
             ,
             for
             this
             its
             earthly
             Habitation
             :
             so
             that
             antecedently
             to
             all
             Humane
             Laws
             and
             Constitutions
             ,
             every
             Soul
             is
             vested
             with
             a
             natural
             Right
             to
             its
             own
             Body
             ;
             as
             being
             placed
             in
             and
             put
             in
             possession
             of
             it
             by
             the
             God
             of
             Nature
             ;
             and
             till
             by
             its
             own
             free
             Act
             it
             hath
             alienated
             ,
             or
             forfeited
             its
             Right
             ,
             there
             is
             none
             but
             God
             ,
             (
             who
             hath
             reserved
             to
             himself
             the
             Soveraign
             and
             absolute
             disposal
             of
             it
             )
             can
             justly
             either
             dispossess
             a
             Soul
             of
             its
             Body
             ,
             or
             of
             any
             Part
             or
             Member
             of
             it
             ;
             or
             offer
             any
             violence
             to
             the
             Body
             ,
             ▪
             or
             put
             it
             any
             farther
             out
             of
             its
             Souls
             Disposal
             ,
             
             than
             God
             himself
             hath
             done
             by
             placing
             it
             under
             the
             outward
             Restraints
             of
             Government
             .
             So
             that
             for
             any
             one
             either
             to
             kill
             or
             dismember
             a
             Body
             ,
             whose
             Soul
             hath
             not
             forfeited
             its
             Right
             to
             it
             ;
             to
             ravish
             ,
             inslave
             or
             imprison
             a
             Body
             ,
             whose
             Soul
             hath
             neither
             alienated
             ,
             nor
             forfeited
             its
             Right
             to
             dispose
             of
             it
             ,
             is
             a
             piece
             of
             high
             and
             crying
             Injustice
             .
             In
             short
             ,
             God
             hath
             placed
             the
             
               immortal
               Soul
            
             of
             man
             in
             the
             Tenement
             of
             a
             
               mortal
               Body
            
             ,
             in
             which
             it
             hath
             thereupon
             the
             Right
             of
             a
             Tenant
             at
             will
             ,
             that
             holdeth
             at
             the
             pleasure
             of
             his
             Landlord
             ;
             by
             whom
             it
             is
             impowred
             to
             injoy
             it
             for
             its
             own
             Habitation
             ,
             to
             defend
             it
             against
             outward
             Violence
             ,
             and
             dispose
             of
             it
             for
             its
             own
             needs
             and
             conveniences
             .
             So
             that
             unless
             he
             be
             impowred
             by
             God
             ,
             there
             is
             no
             Man
             can
             rightfully
             destroy
             or
             dismember
             ,
             or
             without
             his
             Consent
             ,
             inslave
             or
             imprison
             another
             Man's
             Body
             ;
             unless
             it
             be
             in
             defence
             of
             his
             own
             Life
             ,
             or
             Livelyhood
             ,
             or
             Liberty
             ,
             which
             every
             man
             hath
             a
             natural
             Right
             to
             defend
             .
             But
             then
             since
             for
             the
             common
             Good
             and
             Defence
             of
             all
             ,
             God
             hath
             placed
             his
             
               reserved
               Authority
            
             over
             our
             Bodies
             in
             the
             hands
             of
             
               humane
               Government
            
             ,
             it
             is
             no
             violation
             of
             the
             Right
             of
             our
             Souls
             ,
             for
             the
             Government
             under
             which
             we
             are
             placed
             ,
             to
             destroy
             or
             
             dismember
             ,
             inslave
             or
             imprison
             our
             Bodies
             ;
             whenever
             by
             offending
             others
             ,
             we
             render
             it
             necessary
             for
             the
             Defence
             and
             
               Good
               of
               All.
            
             And
             since
             the
             Government
             hath
             ,
             so
             far
             as
             the
             Common-Weal
             requireth
             ,
             God's
             own
             Authority
             over
             our
             Bodies
             in
             its
             hands
             ;
             it
             is
             no
             more
             injurious
             to
             our
             Souls
             ,
             for
             That
             to
             dispose
             of
             our
             Lives
             and
             Members
             ,
             Livelyhoods
             and
             Liberties
             ,
             for
             the
             common
             Security
             and
             Good
             ;
             than
             if
             God
             himself
             should
             do
             it
             immediately
             ;
             since
             the
             Government
             doth
             it
             by
             
               his
               Right
            
             and
             Authority
             ,
             which
             is
             Paramount
             to
             all
             the
             natural
             Rights
             of
             our
             Souls
             .
             But
             for
             any
             others
             either
             to
             take
             away
             the
             Life
             ,
             or
             Members
             of
             anothers
             Body
             ,
             except
             it
             be
             necessary
             for
             their
             own
             defence
             ;
             or
             to
             endeavour
             the
             carnal
             Injoyment
             of
             anothers
             Body
             ,
             except
             it
             be
             by
             the
             party's
             consent
             ;
             or
             to
             inslave
             ,
             or
             imprison
             anothers
             Body
             ,
             except
             it
             be
             upon
             free
             Consent
             ,
             or
             just
             Forfeiture
             ,
             is
             an
             outragious
             Invasion
             of
             the
             natural
             Rights
             of
             humane
             Souls
             .
          
           
             II.
             As
             Men
             dwell
             in
             
               mortal
               Bodies
            
             ,
             they
             have
             also
             a
             Right
             to
             their
             
               bodily
               Subsistence
            
             .
             For
             ,
             for
             God
             to
             give
             them
             a
             Tenant's
             right
             in
             their
             mortal
             Bodies
             would
             be
             very
             insignificant
             ,
             unless
             we
             suppose
             he
             hath
             therewith
             given
             them
             some
             Right
             
             to
             those
             
               outward
               Goods
            
             ,
             that
             are
             necessary
             to
             their
             Maintenance
             and
             Subsistence
             :
             For
             God
             being
             the
             Supreme
             Proprietor
             of
             this
             lower
             Word
             ,
             as
             well
             as
             of
             those
             Tenements
             of
             Flesh
             we
             live
             in
             ;
             it
             must
             needs
             be
             supposed
             ,
             that
             ,
             as
             by
             placing
             our
             Soul
             in
             this
             Body
             ,
             he
             hath
             given
             her
             a
             Right
             to
             it
             ;
             so
             by
             placing
             our
             Body
             in
             this
             World
             ,
             he
             hath
             given
             it
             a
             Right
             to
             such
             a
             portion
             of
             this
             World's
             Goods
             ,
             as
             are
             necessary
             to
             its
             Repair
             and
             Maintenance
             .
             And
             though
             in
             the
             unequal
             Division
             of
             the
             World
             ,
             that
             now
             is
             ,
             he
             hath
             given
             to
             some
             a
             larger
             share
             of
             it
             than
             to
             others
             ;
             yet
             it
             is
             not
             to
             be
             supposed
             he
             hath
             so
             appropriated
             All
             to
             some
             ,
             as
             to
             leave
             nothing
             for
             all
             the
             Rest.
             For
             as
             all
             Men
             are
             equal
             in
             their
             
               natural
               Faculties
            
             and
             Indowments
             ,
             so
             according
             to
             
               original
               Constitution
            
             they
             were
             also
             equal
             in
             their
             
               outward
               Properties
            
             and
             Possessions
             ;
             and
             all
             things
             being
             promiscuously
             exposed
             to
             the
             Use
             and
             Injoyment
             of
             All
             ,
             every
             one
             from
             the
             common
             Stock
             assumed
             as
             his
             own
             Right
             what
             he
             ne●ded
             .
             And
             as
             for
             the
             Inequality
             and
             
               private
               Interests
            
             that
             are
             now
             among
             us
             ,
             they
             were
             By-blows
             of
             our
             Fall
             ;
             for
             it
             was
             Sin
             that
             introduced
             our
             Degrees
             and
             Distances
             ,
             that
             devised
             the
             Names
             of
             Rich
             and
             Poor
             ,
             begot
             Ingrossings
             and
             Inclosures
             
             of
             Things
             ,
             and
             forged
             those
             two
             pestilent
             words
             Meum
             and
             Tuum
             ,
             which
             have
             since
             ingendred
             so
             much
             Strife
             and
             Mischief
             in
             the
             World.
             And
             though
             God
             hath
             made
             these
             Inclosures
             Rights
             by
             his
             long
             and
             continued
             permission
             of
             them
             ,
             yet
             he
             hath
             not
             thereby
             parted
             with
             his
             own
             Right
             to
             them
             ;
             He
             by
             an
             immuteable
             Right
             is
             still
             Paramount
             of
             all
             his
             Creation
             ,
             and
             every
             thing
             in
             it
             unalienably
             belongeth
             to
             him
             .
             And
             as
             for
             those
             
               inclosed
               Properties
            
             ,
             with
             which
             he
             hath
             vested
             us
             in
             such
             unequal
             Proportions
             ,
             he
             hath
             committed
             them
             to
             us
             as
             Stewards
             ,
             and
             not
             transferred
             them
             upon
             us
             as
             Masters
             ;
             and
             so
             without
             any
             Injury
             to
             us
             ,
             may
             appropriate
             what
             Part
             of
             them
             he
             pleaseth
             to
             what
             Use
             he
             pleaseth
             :
             which
             when
             he
             hath
             done
             ,
             we
             cannot
             without
             manifest
             Injustice
             otherwise
             dispose
             of
             that
             
               appropriate
               Part
            
             ,
             than
             to
             the
             use
             and
             service
             for
             which
             he
             hath
             appointed
             it
             .
             Now
             out
             of
             every
             mans
             Estate
             and
             Property
             he
             hath
             actually
             reserved
             some
             Appropriate
             portion
             to
             be
             disposed
             of
             to
             the
             Poor
             and
             Needy
             ,
             who
             have
             nothing
             else
             to
             subsist
             by
             ;
             and
             in
             this
             part
             of
             our
             Estates
             the
             Poor
             have
             the
             same
             Right
             from
             God
             ,
             that
             we
             have
             in
             all
             the
             other
             Parts
             of
             it
             .
             So
             that
             this
             World
             being
             now
             cantoned
             
             out
             so
             very
             unequally
             among
             men
             ,
             yet
             according
             to
             
               God's
               Allotment
            
             every
             Man
             hath
             Right
             to
             such
             a
             Share
             of
             it
             ,
             as
             is
             at
             least
             sufficient
             to
             keep
             him
             from
             being
             starved
             ,
             or
             pinched
             with
             Extremity
             of
             Need
             ;
             and
             in
             this
             Method
             God
             hath
             assigned
             to
             every
             man
             a
             
               Child's
               Portion
            
             ,
             which
             in
             some
             fair
             way
             or
             other
             ought
             to
             be
             obtained
             ,
             viz.
             either
             by
             
               legal
               Right
            
             ,
             or
             by
             
               humble
               Request
            
             ;
             which
             latter
             ,
             in
             Conscience
             ,
             ought
             to
             take
             effect
             ,
             as
             well
             as
             the
             former
             .
             For
             now
             according
             to
             this
             later
             Constitution
             he
             hath
             appointed
             the
             Rich
             to
             be
             his
             Stewards
             and
             Treasurers
             for
             the
             Poor
             ;
             with
             a
             strict
             charge
             that
             they
             dispense
             to
             every
             one
             
               his
               meat
               in
               due
               season
            
             .
             The
             Honour
             of
             distributing
             is
             conferred
             on
             the
             former
             ,
             as
             a
             tryal
             of
             their
             Fidelity
             and
             Bounty
             ;
             the
             Right
             of
             receiving
             is
             conferred
             on
             the
             latter
             ,
             as
             a
             tryal
             of
             their
             Patience
             and
             Gratitude
             :
             and
             thus
             God
             hath
             wifely
             projected
             ,
             that
             all
             his
             Children
             should
             be
             both
             effectually
             ▪
             and
             quietly
             provided
             for
             ;
             that
             one
             man's
             Abundance
             should
             supply
             another's
             Wants
             ,
             that
             so
             there
             might
             be
             an
             Equality
             ,
             as
             St.
             Paul
             expresseth
             it
             ,
             2
             Cor.
             viii
             .
             14.
             
             For
             since
             no
             Man
             can
             enjoy
             more
             than
             he
             needeth
             ,
             and
             every
             Man
             ought
             to
             have
             
               so
               much
            
             as
             he
             needeth
             ,
             there
             could
             be
             no
             great
             
             Inequality
             among
             men
             ,
             if
             things
             were
             administred
             according
             to
             the
             Institution
             of
             God.
             But
             if
             out
             of
             our
             Abundance
             we
             refuse
             to
             relieve
             the
             poor
             Man's
             Necessities
             ,
             we
             are
             unjust
             both
             to
             God
             and
             him
             ;
             to
             God
             ,
             because
             we
             misapply
             his
             Goods
             ,
             and
             cross
             his
             Orders
             ;
             to
             him
             ,
             because
             we
             wrongfully
             usurp
             ,
             and
             detain
             from
             him
             the
             portion
             which
             God
             hath
             allowed
             him
             ;
             and
             so
             under
             a
             Vizard
             of
             Right
             ,
             and
             Possession
             ,
             we
             are
             no
             better
             than
             Robbers
             in
             the
             Account
             of
             God
             ;
             when
             by
             refusing
             to
             relieve
             our
             Brothers
             necessities
             we
             spoil
             him
             of
             his
             Goods
             ;
             
               his
               Goods
            
             I
             say
             ,
             by
             the
             very
             same
             Title
             that
             any
             thing
             is
             ours
             ,
             even
             by
             the
             free
             Donation
             of
             God.
             'T
             is
             the
             hungry
             Man's
             Bread
             which
             we
             hoard
             up
             in
             our
             Barns
             ,
             his
             Meat
             that
             we
             glut
             ,
             and
             his
             Drink
             that
             we
             guzzle
             :
             't
             is
             the
             naked
             Man's
             Apparel
             that
             we
             shut
             up
             in
             our
             Presses
             ,
             and
             do
             so
             exorbitantly
             ruffle
             and
             flaunt
             in
             ;
             and
             what
             we
             deny
             out
             of
             our
             Abundance
             to
             an
             Object
             of
             real
             Pity
             ,
             and
             Charity
             ,
             is
             in
             the
             account
             of
             God
             an
             unjust
             Usurpation
             of
             his
             Right
             .
             For
             by
             the
             Institution
             of
             God
             ,
             I
             owe
             every
             man
             this
             Right
             ;
             not
             to
             see
             him
             pine
             ,
             and
             perish
             for
             want
             ,
             whilst
             I
             surfeit
             ,
             and
             swim
             in
             Plenty
             .
             And
             thus
             you
             see
             what
             Rights
             appertain
             to
             a
             Man
             in
             his
             
             first
             Capacity
             ,
             viz.
             as
             inhabiting
             a
             
               Mortal
               Body
            
             .
          
        
         
           
             
               CHAP.
               II.
            
             Of
             Justice
             in
             preserving
             the
             Rights
             of
             Men
             ,
             consider'd
             as
             
               Rational
               Creatures
            
             .
          
           
             II.
             I
             Proceed
             in
             the
             second
             place
             to
             observe
             ,
             That
             there
             are
             other
             Rights
             accruing
             to
             Men
             ,
             as
             they
             are
             
               Rational
               Creatures
            
             :
             for
             it
             is
             this
             indeed
             that
             giveth
             a
             Right
             to
             common
             Justice
             ,
             to
             be
             governed
             by
             Laws
             ,
             and
             by
             Rewards
             and
             Punishments
             ,
             that
             we
             are
             free
             and
             Rational
             Agents
             who
             can
             chuse
             or
             refuse
             ,
             and
             determine
             our selves
             which
             way
             soever
             we
             think
             fit
             or
             reasonable
             .
             For
             without
             Reason
             ,
             and
             
               Free
               Will
            
             ,
             we
             could
             no
             more
             be
             capable
             of
             Laws
             ,
             nor
             subject
             to
             Rewards
             and
             Punishments
             than
             Stones
             or
             Trees
             are
             :
             For
             no
             Law
             can
             oblige
             a
             Being
             that
             hath
             no
             Power
             over
             his
             own
             Actions
             ;
             nor
             can
             he
             deserve
             to
             be
             rewarded
             when
             he
             doth
             well
             ,
             nor
             punished
             when
             he
             doth
             evil
             ,
             if
             it
             be
             not
             in
             his
             
             Power
             to
             do
             otherwise
             :
             and
             therefore
             Beasts
             cannot
             be
             said
             to
             do
             either
             justly
             ,
             or
             unjustly
             towards
             one
             another
             ;
             because
             whatsoever
             good
             ,
             or
             evil
             they
             do
             one
             another
             ,
             they
             do
             it
             necessarily
             ,
             and
             it
             was
             not
             in
             their
             power
             to
             do
             otherwise
             .
             But
             because
             Men
             are
             
               free
               Agents
            
             ,
             and
             have
             power
             to
             determine
             themselves
             either
             to
             do
             good
             or
             evil
             to
             one
             another
             ;
             therefore
             of
             right
             they
             claim
             of
             each
             other
             the
             mutual
             Performance
             of
             such
             Goods
             ,
             and
             Forbearance
             of
             such
             Evils
             as
             agree
             or
             disagree
             with
             the
             State
             ,
             and
             Condition
             of
             their
             Natures
             .
             And
             hence
             every
             Rational
             Creature
             hath
             a
             Right
             to
             be
             used
             and
             treated
             by
             those
             of
             his
             own
             Kind
             ,
             agreeably
             to
             the
             state
             of
             his
             Rational
             Nature
             ;
             and
             for
             one
             Man
             to
             treat
             another
             otherwise
             ,
             is
             not
             only
             hurtful
             ,
             but
             also
             injurious
             .
             Now
             the
             Rights
             which
             one
             Rational
             Creature
             may
             by
             the
             condition
             of
             his
             Nature
             claim
             of
             another
             ,
             may
             be
             reduced
             to
             these
             four
             particulars
             ;
          
           
             
               First
               ,
               Every
               Man
               has
               a
               Right
               to
               an
               
                 equitable
                 Treatment
              
               from
               every
               man.
               
            
             
               Secondly
               ,
               Every
               Man
               hath
               a
               Right
               to
               judge
               for
               himself
               so
               far
               as
               he
               is
               capable
               .
            
             
               Thirdly
               ,
               Every
               Man
               hath
               a
               Right
               not
               to
               be
               forced
               ,
               or
               impelled
               to
               act
               contrary
               to
               the
               Judgment
               of
               right
               Reason
               .
            
             
               
               Fourthly
               ,
               Every
               Man
               hath
               a
               Right
               to
               be
               respected
               by
               every
               man
               according
               to
               the
               dignity
               of
               his
               Nature
               .
            
          
           
             I.
             EVERY
             Man
             hath
             a
             Right
             to
             an
             
               equitable
               Treatment
            
             from
             every
             man
             ,
             that
             is
             ,
             to
             be
             treated
             according
             to
             the
             measures
             of
             that
             Golden
             Rule
             of
             Equity
             prescribed
             by
             our
             Saviour
             ,
             Matth.
             vii
             .
             12.
             
             
               Therefore
               all
               things
               whatsoever
               ye
               would
               that
               men
               should
               do
               to
               you
               ,
               do
               ye
               even
               so
               to
               them
               ,
               for
               this
               is
               the
               Law
               and
               the
               Prophets
               ,
               i.
               e.
            
             in
             all
             your
             Intercourses
             with
             men
             ,
             suppose
             you
             had
             exchanged
             conditions
             with
             them
             ,
             and
             that
             you
             were
             in
             theirs
             ,
             and
             they
             in
             yours
             ;
             and
             be
             sure
             you
             do
             them
             all
             that
             good
             ,
             which
             upon
             a
             due
             consideration
             of
             the
             case
             ,
             you
             could
             reasonably
             expect
             ,
             or
             desire
             of
             them
             ,
             if
             you
             were
             in
             their
             persons
             and
             circumstances
             .
             And
             this
             Right
             of
             being
             treated
             by
             others
             ,
             as
             they
             would
             expect
             to
             be
             treated
             by
             us
             ,
             supposing
             they
             were
             in
             our
             Circumstances
             ,
             ariseth
             from
             that
             equality
             of
             Nature
             that
             is
             between
             us
             ,
             which
             giveth
             every
             one
             a
             right
             to
             be
             equally
             treated
             by
             every
             one
             ,
             and
             to
             claim
             all
             those
             good
             Offices
             from
             others
             which
             they
             might
             reasonably
             claim
             of
             him
             ,
             if
             they
             were
             in
             his
             state
             and
             circumstances
             .
             For
             we
             being
             all
             propagated
             from
             the
             same
             Loins
             ,
             and
             partakers
             of
             the
             
             same
             Nature
             ,
             every
             Man
             in
             the
             world
             is
             by
             cognation
             of
             blood
             ,
             and
             agreement
             of
             nature
             every
             man's
             Brother
             ,
             and
             Kinsman
             .
             We
             are
             all
             but
             so
             many
             several
             Streams
             issuing
             from
             one
             
               common
               Source
            
             ,
             but
             so
             many
             several
             Twigs
             sprouting
             from
             the
             
               same
               Stock
            
             ;
             we
             are
             all
             of
             us
             but
             
               one
               Blood
            
             derived
             through
             several
             Channels
             ;
             but
             
               one
               Substance
            
             multiplyed
             ,
             and
             dilated
             into
             several
             Times
             and
             Places
             ,
             by
             the
             miraculous
             Efficacy
             of
             the
             divine
             Benediction
             .
             We
             are
             all
             fashioned
             according
             to
             the
             same
             
               Original
               Idea
            
             ,
             resembling
             God
             our
             common
             Father
             :
             we
             are
             all
             endowed
             with
             the
             same
             Faculties
             ,
             Inclinations
             ,
             and
             Affections
             ;
             and
             do
             all
             conspire
             in
             the
             same
             essential
             Ingredients
             of
             our
             Nature
             :
             and
             there
             is
             nothing
             doth
             distinguish
             ,
             or
             diversifie
             us
             ,
             but
             what
             is
             accidental
             to
             our
             Being
             ;
             such
             as
             Age
             and
             Place
             ,
             Figure
             ,
             and
             Stature
             ,
             Colour
             and
             Garb
             ;
             so
             that
             every
             man
             is
             not
             only
             our
             most
             lively
             Image
             ,
             but
             in
             a
             manner
             our
             very
             Substance
             ,
             or
             another
             Our Self
             ,
             under
             a
             small
             Variation
             of
             present
             Circumstances
             ;
             which
             Circumstances
             are
             to
             be
             considered
             in
             every
             application
             of
             the
             above-named
             Rule
             of
             Equality
             to
             our
             Actions
             .
             If
             I
             am
             superior
             to
             another
             ,
             either
             in
             my
             place
             ,
             or
             Relation
             ,
             or
             in
             the
             Goods
             of
             my
             Mind
             ,
             or
             Fortune
             ;
             I
             
             am
             only
             obliged
             by
             this
             Rule
             ,
             to
             do
             that
             by
             him
             which
             I
             might
             reasonably
             desire
             he
             should
             do
             by
             me
             ,
             were
             he
             as
             much
             
               my
               Superior
            
             ,
             as
             I
             am
             his
             .
             But
             when
             all
             Men
             naturally
             as
             such
             are
             equal
             ,
             and
             do
             stand
             upon
             even
             terms
             and
             level
             ground
             ,
             there
             ought
             to
             be
             no
             other
             Inequality
             in
             their
             mutual
             Treatment
             of
             one
             another
             ,
             but
             what
             is
             owing
             to
             the
             Inequality
             of
             their
             Circumstances
             :
             and
             he
             who
             doth
             that
             to
             another
             man
             ,
             which
             upon
             good
             Reason
             he
             would
             not
             have
             another
             do
             to
             him
             in
             the
             same
             Circumstances
             ,
             doth
             unjustly
             usurp
             a
             Superiority
             over
             him
             ,
             which
             neither
             Nature
             ,
             nor
             Providence
             alloweth
             of
             .
             For
             there
             is
             no
             Proposition
             in
             the
             Mathematicks
             more
             self-evident
             than
             this
             ,
             
               Paria
               paribus
               conveniunt
            
             ,
             equal
             Things
             agree
             to
             equal
             Persons
             ;
             and
             therefore
             since
             we
             are
             all
             equal
             by
             Nature
             ,
             whatsoever
             things
             are
             due
             to
             me
             ,
             must
             by
             the
             same
             reason
             be
             due
             to
             another
             in
             the
             same
             Circumstances
             ;
             and
             therefore
             he
             that
             denieth
             to
             another
             Man
             that
             which
             he
             conceiveth
             he
             might
             justly
             claim
             of
             him
             in
             the
             same
             condition
             ,
             unjustly
             with-holds
             from
             him
             a
             Right
             that
             is
             due
             to
             him
             as
             he
             is
             his
             Equal
             in
             Nature
             .
          
           
             II.
             EVERY
             Man
             hath
             a
             Right
             to
             judge
             for
             himself
             so
             far
             as
             he
             is
             capable
             :
             for
             we
             
             must
             either
             suppose
             that
             every
             Being
             hath
             a
             Right
             to
             use
             its
             own
             Faculties
             ,
             or
             else
             that
             it
             hath
             its
             Faculties
             
               in
               vain
            
             :
             for
             to
             what
             purpose
             serve
             its
             Faculties
             ,
             if
             it
             hath
             no
             Right
             to
             make
             use
             of
             them
             ?
             And
             to
             what
             purpose
             serveth
             our
             Faculty
             of
             Reason
             ,
             but
             only
             to
             judge
             for
             our selves
             in
             all
             such
             matters
             as
             fall
             within
             the
             Sphere
             of
             our
             Cognizance
             ?
             Which
             if
             our
             Reason
             be
             debarred
             of
             ,
             it
             standeth
             for
             a
             lonely
             Cypher
             in
             our
             Natures
             and
             is
             altogether
             useless
             and
             insignificant
             ?
             And
             if
             in
             any
             thing
             our
             Reason
             hath
             a
             Right
             to
             judge
             for
             us
             ,
             then
             much
             more
             in
             matters
             of
             Religion
             ,
             in
             which
             our
             highest
             and
             most
             important
             Interest
             is
             concerned
             .
             So
             that
             to
             deny
             it
             the
             Right
             of
             judging
             for
             us
             here
             ,
             is
             to
             render
             it
             useless
             in
             our
             greatest
             Importance
             ,
             and
             to
             disable
             our
             
               best
               Faculty
            
             from
             being
             serviceable
             to
             our
             
               best
               Interest
            
             .
             'T
             is
             true
             ,
             there
             are
             sundry
             Controversies
             about
             religious
             Matters
             ,
             which
             every
             Man's
             Reason
             cannot
             judge
             of
             ;
             the
             Arguments
             pro
             and
             con
             depending
             either
             upon
             Criticisms
             of
             Language
             ,
             or
             Metaphysical
             Niceties
             ,
             or
             ancient
             Histories
             ;
             which
             are
             all
             beyond
             the
             Comprehension
             of
             persons
             of
             mean
             and
             vulgar
             Understandings
             :
             who
             are
             therefore
             obliged
             in
             all
             such
             matters
             as
             these
             to
             submit
             
             to
             the
             Determination
             of
             their
             
               lawful
               Guides
            
             and
             Governours
             .
             But
             as
             for
             the
             great
             and
             
               necessary
               matters
            
             of
             Religion
             ,
             they
             are
             plain
             and
             obvious
             to
             the
             meanest
             Understanding
             ;
             and
             consequently
             herein
             every
             man
             ought
             to
             exercise
             his
             natural
             Right
             of
             judging
             for
             himself
             ,
             and
             not
             swallow
             his
             Religion
             blindfold
             ,
             without
             trying
             it
             by
             the
             Test
             of
             his
             Reason
             .
             And
             certainly
             they
             who
             remove
             the
             Cognizance
             of
             Religion
             out
             of
             the
             Court
             of
             Reason
             ,
             take
             away
             that
             which
             doth
             most
             properly
             and
             naturally
             fall
             under
             its
             Determination
             .
             For
             Religion
             is
             the
             
               Chief
               End
            
             of
             Man's
             Creation
             ,
             as
             he
             is
             a
             reasonable
             Being
             ,
             and
             thereby
             capable
             of
             Religion
             :
             and
             to
             be
             sure
             where
             the
             End
             is
             natural
             ,
             the
             Means
             must
             be
             so
             too
             .
             And
             therefore
             as
             Horses
             that
             were
             made
             for
             Burthen
             ,
             have
             a
             natural
             Ability
             to
             bear
             ;
             and
             as
             Birds
             that
             were
             made
             to
             fly
             ,
             have
             a
             faculty
             and
             Wings
             for
             that
             purpose
             ;
             so
             rational
             Souls
             that
             were
             made
             for
             Religion
             ,
             must
             needs
             be
             supposed
             to
             have
             some
             Power
             naturally
             placed
             in
             them
             ,
             for
             the
             Exercise
             ,
             and
             Iudgment
             ,
             and
             Choice
             of
             it
             .
             And
             what
             else
             can
             that
             be
             but
             their
             Reason
             ?
             So
             that
             to
             deny
             Men
             the
             Liberty
             to
             judge
             for
             themselves
             in
             that
             which
             is
             their
             
               natural
               End
            
             and
             
               highest
               Interest
            
             ,
             is
             as
             great
             
             a
             piece
             of
             Violence
             and
             Injustice
             as
             can
             be
             offered
             to
             humane
             Nature
             .
             And
             of
             this
             very
             matter
             the
             Church
             of
             Rome
             is
             highly
             guilty
             ;
             for
             it
             commandeth
             Assent
             without
             Evidence
             ,
             and
             imperiously
             requireth
             Men
             to
             believe
             her
             Doctrines
             without
             examination
             ;
             to
             rely
             implicitly
             upon
             her
             Authority
             and
             swallow
             down
             her
             Faith
             by
             the
             lump
             ,
             without
             ever
             inquiring
             whether
             it
             be
             Physick
             ,
             or
             Poyson
             .
             For
             the
             leading
             Principle
             of
             the
             Romish
             Religion
             is
             this
             ,
             that
             the
             Churches
             Authority
             is
             the
             Reason
             of
             our
             Faith
             ,
             and
             that
             Men
             are
             bound
             to
             believe
             what
             she
             believeth
             without
             any
             further
             proof
             or
             evidence
             ;
             by
             which
             tyrannical
             Proceedure
             She
             useth
             her
             wretched
             Children
             ,
             as
             the
             Philistins
             did
             Sampson
             ,
             first
             putteth
             out
             their
             Eyes
             ,
             and
             recreateth
             herself
             with
             their
             Blindness
             and
             Ignorance
             .
             For
             unless
             they
             wink
             hard
             ,
             and
             believe
             at
             a
             venture
             whatsoever
             she
             proposeth
             ,
             they
             are
             sure
             to
             feel
             the
             Edges
             both
             of
             her
             spiritual
             and
             temporal
             Swords
             ;
             and
             though
             they
             are
             never
             so
             modest
             ,
             peaceable
             and
             humble
             in
             their
             dissents
             ,
             to
             incur
             her
             Anathemas
             ,
             which
             have
             always
             the
             sting
             of
             Fire
             and
             Faggot
             in
             the
             tayl
             of
             them
             .
             Now
             what
             is
             this
             but
             to
             force
             the
             Opinions
             of
             Men
             ,
             and
             drive
             their
             Reason
             from
             its
             Throne
             of
             
             Judicature
             ?
             For
             he
             that
             punisheth
             a
             man
             barely
             for
             his
             Opinion
             ,
             doth
             in
             so
             doing
             endeavour
             to
             rob
             him
             of
             his
             natural
             Right
             of
             judging
             for
             himself
             :
             which
             is
             the
             greatest
             Tyranny
             in
             the
             World
             ,
             it
             being
             an
             exercise
             of
             Dominion
             over
             the
             minds
             of
             men
             ,
             which
             are
             subject
             only
             to
             the
             Empire
             of
             God.
             'T
             is
             true
             ,
             if
             in
             judging
             for
             themselves
             Men
             take
             up
             Opinions
             that
             are
             vicious
             ,
             or
             destructive
             to
             Government
             ,
             their
             wicked
             Practice
             is
             justly
             punishable
             according
             to
             the
             proportion
             of
             its
             Malignity
             ;
             for
             otherwise
             Men's
             right
             of
             judging
             for
             themselves
             will
             soon
             be
             made
             a
             Sanctuary
             for
             all
             the
             Villanies
             in
             the
             World.
             And
             though
             no
             Man
             ought
             to
             be
             punished
             barely
             for
             his
             Opinion
             ,
             yet
             he
             may
             be
             justly
             punished
             for
             practising
             his
             Opinion
             ,
             though
             his
             practice
             be
             indifferent
             in
             its
             own
             Nature
             .
             For
             indifferent
             Things
             which
             God
             hath
             neither
             commanded
             ,
             nor
             forbidden
             ;
             are
             the
             proper
             matter
             of
             all
             
               humane
               Laws
            
             ;
             and
             therefore
             if
             upon
             a
             false
             Opinion
             that
             what
             the
             Law
             enjoyns
             is
             not
             indifferent
             ,
             but
             sinful
             .
             I
             practise
             contrary
             to
             the
             Law
             ,
             I
             am
             justly
             punishable
             ;
             because
             my
             Mistake
             altereth
             not
             the
             nature
             of
             the
             thing
             .
             If
             it
             be
             indifferent
             ,
             it
             is
             a
             proper
             object
             of
             humane
             Laws
             ,
             whether
             I
             think
             it
             so
             or
             no
             ;
             
             and
             as
             such
             may
             justly
             be
             imposed
             ;
             and
             the
             Imposition
             being
             just
             in
             it self
             ,
             our
             not
             complying
             with
             it
             is
             justly
             punishable
             .
             Once
             more
             ;
             though
             no
             Man
             ought
             to
             be
             punished
             for
             his
             Opinion
             ,
             yet
             he
             may
             be
             justly
             punishable
             for
             making
             a
             publick
             Profession
             of
             it
             ;
             for
             there
             is
             no
             doubt
             but
             Men
             may
             be
             restrained
             by
             Laws
             from
             propagating
             their
             little
             Opinions
             into
             Factions
             ,
             and
             dividing
             themselves
             upon
             every
             different
             persuasion
             into
             opposite
             Parties
             .
             Otherwise
             it
             will
             be
             impossible
             ,
             considering
             the
             Passions
             of
             Men
             ,
             to
             maintain
             any
             Unity
             ,
             or
             Concord
             in
             civil
             ,
             or
             sacred
             Societies
             .
             And
             therefore
             where
             such
             Restriction
             is
             ,
             Men
             ought
             to
             be
             satisfied
             with
             this
             ,
             that
             they
             freely
             enjoy
             their
             liberty
             of
             Opining
             ,
             and
             are
             not
             deprived
             of
             their
             natural
             Right
             to
             judge
             for
             themselves
             ;
             and
             so
             they
             ought
             either
             to
             keep
             their
             little
             Opinions
             to
             themselves
             ,
             or
             at
             least
             not
             to
             vex
             and
             disturb
             the
             Publick
             by
             a
             fierce
             Endeavour
             to
             propagate
             them
             to
             others
             .
             And
             this
             due
             Deference
             to
             Men's
             natural
             Right
             of
             judging
             for
             themselves
             ,
             hath
             been
             always
             punctually
             observed
             in
             the
             Church
             of
             England
             ;
             for
             it
             neither
             damneth
             ,
             nor
             censureth
             ,
             persecuteth
             ,
             nor
             destroyeth
             Men
             upon
             the
             score
             of
             difference
             in
             Opinion
             ;
             provided
             their
             Opinion
             
             doth
             not
             lead
             them
             to
             wicked
             ,
             or
             
               seditious
               practices
            
             ;
             but
             hopeth
             well
             of
             all
             that
             live
             well
             ,
             and
             receiveth
             all
             into
             its
             Communion
             ,
             that
             desire
             it
             ;
             provided
             they
             believe
             but
             the
             Apostles
             Creed
             and
             the
             Doctrine
             of
             the
             four
             first
             General
             Councils
             .
             'T
             is
             true
             ,
             it
             forbideth
             Men
             so
             to
             profess
             their
             Dissents
             to
             the
             Articles
             of
             its
             Doctrine
             and
             Discipline
             ,
             as
             to
             seduce
             her
             Children
             from
             her
             Communion
             and
             list
             them
             into
             Factions
             against
             her
             ;
             and
             this
             every
             Church
             must
             necessarily
             do
             ,
             that
             valueth
             its
             own
             Peace
             and
             Preservation
             :
             but
             it
             pretendeth
             not
             to
             invade
             the
             Liberty
             of
             their
             Thoughts
             ,
             or
             to
             lay
             rigid
             Restraints
             on
             their
             Opinions
             ;
             and
             so
             long
             as
             they
             dissent
             from
             us
             modestly
             and
             peaceably
             ,
             they
             may
             enjoy
             their
             own
             Opinions
             ,
             and
             our
             Communion
             too
             .
             And
             as
             for
             those
             
               Forein
               Communities
            
             of
             Christians
             that
             differ
             from
             us
             ,
             we
             pass
             no
             severe
             Sentences
             against
             them
             ;
             but
             do
             believe
             ,
             and
             hope
             ,
             and
             earnestly
             pray
             that
             the
             God
             of
             all
             mercies
             will
             pity
             their
             Errors
             ,
             and
             connive
             at
             their
             Defects
             ,
             and
             finally
             unite
             them
             to
             us
             for
             ever
             in
             the
             blissful
             Communion
             of
             the
             
               Church
               Triumphant
            
             .
             Nor
             doth
             our
             Religion
             obtrude
             it self
             upon
             the
             minds
             of
             Men
             ,
             by
             the
             bare
             Warrant
             of
             an
             
               imperious
               Authority
            
             ;
             but
             fairly
             appealeth
             
             to
             our
             Understandings
             ,
             and
             casteth
             it self
             upon
             the
             tryal
             of
             our
             Reason
             ;
             exacting
             of
             us
             no
             further
             Assent
             ,
             than
             what
             the
             evidence
             claimeth
             upon
             which
             it
             is
             founded
             ;
             and
             is
             so
             far
             from
             exacting
             of
             us
             a
             
               blind-fold
               Assent
            
             to
             it
             without
             Examination
             ,
             that
             it
             readily
             exposeth
             it self
             to
             the
             severest
             Enquiry
             ,
             and
             asketh
             no
             other
             favour
             but
             to
             stand
             ,
             or
             fall
             by
             the
             impartial
             Sentence
             of
             our
             Reason
             .
             It
             telleth
             us
             both
             what
             we
             are
             to
             believe
             ,
             and
             why
             ;
             and
             not
             only
             alloweth
             ,
             but
             requireth
             us
             to
             examine
             the
             grounds
             and
             reasons
             of
             it
             ;
             in
             all
             which
             there
             is
             not
             the
             least
             Shadow
             of
             imposing
             on
             Men's
             minds
             ,
             or
             usurping
             on
             their
             Rights
             of
             judging
             for
             themselves
             .
             But
             alas
             !
             'T
             is
             not
             only
             the
             Church
             of
             Rome
             that
             is
             guilty
             of
             this
             unnatural
             Tyranny
             :
             for
             how
             many
             are
             there
             of
             all
             Parties
             among
             our selves
             ,
             that
             cannot
             endure
             the
             least
             Contradiction
             ,
             but
             expect
             all
             Judgments
             should
             bow
             to
             theirs
             ,
             and
             receive
             their
             imperious
             Dictates
             for
             Oracles
             ;
             and
             are
             ready
             to
             censure
             all
             that
             dissent
             from
             them
             as
             Men
             of
             Reprobate
             Minds
             ,
             and
             to
             hate
             and
             persecute
             them
             ,
             because
             they
             cannot
             believe
             as
             fast
             as
             they
             ?
             As
             if
             no
             Man
             had
             a
             Right
             to
             carry
             his
             Eyes
             in
             his
             own
             Head
             ,
             but
             They
             ;
             and
             their
             Understandings
             were
             to
             be
             a
             
             Rule
             ,
             and
             Standard
             to
             the
             whole
             World.
             If
             another
             Man
             differeth
             from
             me
             ,
             do
             not
             I
             differ
             as
             much
             from
             him
             ?
             And
             hath
             not
             He
             as
             much
             Right
             to
             judge
             for
             himself
             as
             I
             ?
             But
             He
             is
             mistaken
             ,
             you
             will
             say
             ,
             and
             I
             am
             not
             ;
             and
             possibly
             He
             is
             as
             confident
             that
             I
             am
             mistaken
             and
             not
             he
             ;
             and
             if
             I
             think
             I
             cannot
             be
             mistaken
             ,
             I
             am
             more
             mistaken
             than
             He
             :
             but
             certainly
             it
             is
             neither
             Presumption
             for
             him
             to
             know
             more
             than
             I
             ,
             nor
             Sin
             to
             know
             less
             .
             What
             then
             is
             to
             be
             done
             ,
             but
             to
             leave
             one
             another
             in
             the
             quiet
             Possession
             of
             each
             others
             Right
             ;
             and
             not
             to
             hector
             and
             swagger
             upon
             every
             difference
             in
             Opinion
             ;
             because
             he
             that
             differeth
             from
             me
             ,
             hath
             as
             much
             Right
             to
             judge
             for
             himself
             as
             I
             ,
             though
             he
             refuseth
             to
             prostrate
             his
             Understanding
             to
             mine
             ;
             which
             for
             any
             Man
             to
             expect
             ,
             is
             a
             most
             unjust
             Invasion
             of
             the
             common
             Rights
             of
             Humane
             Nature
             .
          
           
             III.
             EVERY
             Man
             hath
             a
             Right
             not
             to
             be
             forced
             ,
             or
             impelled
             to
             act
             contrary
             to
             the
             Judgment
             of
             right
             Reason
             .
             For
             right
             Reason
             is
             the
             
               natural
               Guide
            
             of
             all
             reasonable
             Creatures
             ;
             't
             is
             the
             Light
             of
             their
             feet
             and
             the
             Lanthorn
             of
             their
             paths
             ,
             and
             the
             Star
             by
             which
             they
             ought
             to
             direct
             their
             courses
             .
             And
             what
             can
             be
             more
             
             unjust
             ,
             than
             to
             force
             any
             Man
             to
             act
             against
             that
             which
             is
             the
             Law
             of
             his
             Nature
             ?
             For
             if
             He
             who
             gave
             me
             my
             Nature
             ,
             gave
             me
             right
             Reason
             for
             the
             Law
             and
             Guide
             of
             it
             ,
             I
             must
             necessarily
             have
             an
             undoubted
             Right
             to
             a
             full
             and
             free
             permission
             to
             follow
             it
             ;
             otherwise
             he
             hath
             given
             me
             a
             Law
             in
             vain
             .
             And
             if
             I
             have
             Right
             to
             a
             full
             permission
             to
             follow
             the
             Law
             of
             right
             Reason
             ,
             then
             for
             any
             man
             to
             impel
             me
             to
             act
             counter
             to
             it
             either
             by
             hope
             ,
             or
             fear
             ,
             or
             any
             other
             motive
             ,
             is
             a
             high
             Injustice
             to
             my
             Nature
             .
             For
             he
             who
             induceth
             me
             to
             do
             any
             wicked
             ,
             or
             unreasonable
             Action
             ,
             which
             I
             should
             not
             have
             done
             ,
             had
             not
             he
             induced
             me
             to
             it
             ,
             doth
             in
             so
             doing
             so
             far
             as
             in
             him
             lyeth
             ,
             not
             permit
             me
             to
             follow
             the
             
               eternal
               Laws
            
             of
             right
             Reason
             .
             As
             for
             instance
             ,
             the
             Law
             of
             right
             Reason
             requireth
             me
             ,
             when
             I
             pretend
             to
             give
             Evidence
             to
             any
             matter
             of
             Fact
             ,
             to
             testifie
             nothing
             but
             the
             Truth
             to
             the
             best
             of
             my
             Knowledge
             ;
             he
             therefore
             who
             endeavoureth
             either
             by
             promises
             ,
             or
             threats
             to
             suborn
             me
             to
             testifie
             falsely
             ,
             doth
             thereby
             hinder
             me
             ,
             so
             far
             as
             in
             him
             lyeth
             ,
             from
             hearkning
             to
             the
             call
             of
             right
             Reason
             .
             Again
             ,
             right
             Reason
             requireth
             me
             to
             make
             good
             my
             Promises
             ,
             whether
             they
             be
             to
             my
             Superiors
             ,
             Inferiours
             ,
             
             or
             Equals
             ;
             and
             much
             more
             when
             I
             confirm
             them
             with
             an
             Oath
             ;
             he
             therefore
             who
             by
             any
             means
             endeavoureth
             to
             persuade
             me
             to
             falsifie
             my
             Word
             ,
             or
             Oath
             ,
             doth
             in
             so
             doing
             ,
             so
             far
             as
             in
             him
             lyeth
             ,
             not
             permit
             me
             to
             follow
             what
             right
             Reason
             prescribeth
             .
             Once
             more
             ,
             right
             Reason
             commandeth
             me
             to
             bridle
             my
             Appetite
             with
             Temperance
             and
             Sobriety
             ;
             he
             therefore
             that
             by
             force
             ,
             or
             persuasion
             endeavoureth
             to
             make
             me
             drunk
             ,
             doth
             to
             the
             utmost
             of
             his
             power
             with-hold
             and
             restrain
             me
             from
             following
             that
             which
             is
             the
             Law
             of
             my
             Nature
             .
             In
             a
             word
             ,
             he
             who
             by
             command
             or
             threat
             ,
             promise
             or
             persuasion
             putteth
             me
             upon
             any
             
               sinful
               Action
            
             ,
             is
             not
             only
             guilty
             in
             the
             fight
             of
             God
             of
             the
             Sin
             which
             I
             commit
             by
             his
             inducement
             ;
             but
             also
             of
             doing
             a
             high
             Injustice
             to
             my
             Nature
             ,
             of
             putting
             it
             out
             of
             its
             true
             biass
             ,
             and
             not
             permitting
             it
             to
             move
             and
             act
             according
             to
             the
             Laws
             of
             Reason
             ;
             which
             is
             a
             piece
             of
             the
             most
             
               outragious
               Violence
            
             that
             can
             be
             offered
             to
             a
             rational
             Creature
             .
             Besides
             that
             by
             inducing
             another
             Man
             to
             sin
             ,
             I
             do
             ,
             as
             far
             as
             in
             me
             lyeth
             ,
             betray
             him
             to
             eternal
             Punishment
             ;
             which
             is
             as
             barbarous
             an
             Injustice
             to
             his
             Soul
             ,
             as
             the
             Devil
             himself
             can
             be
             guilty
             of
             .
             For
             should
             I
             not
             call
             that
             Man
             a
             treacherous
             
             Villain
             ,
             who
             while
             he
             pretendeth
             to
             embrace
             his
             Friend
             ,
             should
             secretly
             stab
             him
             to
             the
             heart
             ?
             And
             is
             it
             not
             a
             much
             more
             bloody
             Villany
             ,
             under
             a
             specious
             pretence
             of
             kindness
             and
             good
             fellowship
             ,
             to
             stab
             my
             Brother
             to
             the
             Soul
             ,
             and
             wound
             him
             to
             
               eternal
               Death
            
             ?
             But
             whilst
             like
             a
             heedless
             Wrastler
             ,
             I
             thus
             eagerly
             endeavour
             to
             give
             my
             Brother
             a
             fall
             ,
             it
             is
             a
             thousand
             to
             one
             but
             I
             fall
             with
             him
             ,
             and
             bear
             him
             company
             to
             
               eternal
               Torment
            
             .
          
           
             IV.
             Fourthly
             and
             Lastly
             ,
             EVERY
             Man
             hath
             a
             Right
             ,
             as
             he
             is
             a
             reasonable
             Creature
             ,
             to
             be
             respected
             by
             every
             Man
             ,
             according
             to
             the
             dignity
             of
             his
             Nature
             .
             For
             as
             in
             particular
             Kingdoms
             the
             King
             is
             the
             fountain
             of
             honour
             ,
             and
             every
             Man
             under
             him
             ought
             to
             be
             respected
             according
             to
             that
             Rank
             and
             Degree
             of
             dignity
             ,
             which
             the
             royal
             Stamp
             hath
             imprinted
             on
             him
             ;
             so
             in
             the
             universal
             Kingdom
             of
             the
             World
             ,
             God
             is
             the
             fountain
             of
             honour
             ,
             and
             every
             Being
             under
             him
             ought
             to
             be
             treated
             and
             respected
             ,
             according
             to
             the
             dignity
             of
             its
             Rank
             ,
             and
             suitably
             to
             that
             Character
             of
             Perfection
             which
             God
             hath
             imprinted
             on
             its
             Nature
             .
             Since
             therefore
             Man
             is
             so
             highly
             advanced
             by
             God
             in
             the
             Scale
             of
             Beings
             ,
             as
             being
             not
             only
             a
             sensitive
             
             but
             a
             rational
             and
             immortal
             Creature
             ,
             he
             hath
             a
             Right
             to
             be
             treated
             as
             such
             by
             all
             that
             are
             of
             his
             Class
             and
             Order
             .
             And
             for
             a
             Man
             to
             treat
             a
             Man
             otherwise
             ,
             is
             wrongfully
             to
             depose
             and
             degrade
             him
             from
             that
             noble
             Rank
             of
             Being
             wherein
             the
             God
             of
             Nature
             hath
             placed
             him
             .
             For
             whatsoever
             his
             outward
             Condition
             may
             be
             ,
             I
             ought
             to
             consider
             him
             as
             a
             Man
             ,
             as
             One
             that
             is
             placed
             in
             the
             same
             rank
             of
             Being
             with
             my
             self
             ;
             though
             he
             be
             my
             Slave
             ,
             or
             Vassal
             ,
             I
             ought
             to
             respect
             him
             as
             an
             Individual
             of
             my
             
               own
               Kind
            
             ,
             and
             not
             use
             him
             rudely
             ,
             harshly
             or
             contemptuously
             like
             a
             Dog
             ;
             though
             he
             be
             poor
             and
             mean
             in
             his
             outward
             Circumstances
             ,
             yet
             I
             ought
             to
             regard
             him
             as
             a
             Branch
             that
             is
             sprung
             out
             of
             my
             
               own
               Stock
            
             ,
             and
             not
             to
             contemn
             and
             despise
             him
             as
             if
             he
             were
             a
             Creature
             of
             an
             inferior
             Species
             :
             though
             he
             should
             be
             a
             Fool
             ,
             or
             a
             
               Mad
               Man
            
             ,
             yet
             I
             ought
             to
             respect
             him
             as
             my
             Brother
             
               Man
               ,
               i.
               e.
            
             endowed
             with
             the
             same
             Faculties
             with
             my self
             ,
             though
             through
             the
             unhappy
             defect
             of
             his
             bodily
             Organs
             he
             cannot
             exert
             and
             exercise
             them
             ;
             and
             not
             to
             scorn
             and
             deride
             him
             ,
             as
             if
             he
             were
             an
             Ape
             ,
             or
             a
             Baboon
             that
             seemed
             to
             be
             made
             on
             purpose
             to
             be
             laughed
             at
             :
             yea
             though
             (
             which
             is
             worst
             of
             all
             )
             he
             should
             be
             a
             lewd
             ,
             or
             
             wicked
             Man
             ,
             yet
             I
             ought
             to
             consider
             him
             as
             a
             Stem
             of
             my
             own
             Root
             ;
             and
             not
             abuse
             ,
             disdain
             or
             vilifie
             him
             ,
             as
             if
             he
             were
             only
             a
             two-legged
             Brute
             ,
             or
             an
             upright
             Animal
             .
             So
             that
             there
             is
             a
             respect
             that
             is
             eternally
             due
             to
             Humane
             Nature
             ,
             where-ever
             it
             is
             ,
             or
             whatever
             disadvantages
             it
             is
             attended
             with
             ,
             it
             is
             stamped
             with
             the
             Image
             of
             God
             ,
             and
             that
             ought
             to
             be
             reverenced
             by
             the
             whole
             Creation
             .
             And
             therefore
             whoever
             useth
             a
             Man
             inhumanly
             ,
             affronteth
             both
             God
             and
             his
             
               own
               Kind
            
             ,
             and
             violateth
             the
             most
             sacred
             Rights
             of
             
               Humane
               Nature
            
             .
             If
             therefore
             we
             would
             render
             to
             Men
             their
             Natural
             Right
             and
             Due
             ,
             we
             must
             take
             care
             not
             to
             behave
             our selves
             rudely
             and
             
               insolently
               ,
               superciliously
            
             or
             contemptuously
             towards
             them
             ;
             and
             we
             must
             endeavour
             ,
             as
             much
             as
             in
             us
             lyeth
             ,
             to
             accommodate
             our selves
             to
             their
             particular
             Tempers
             ,
             and
             not
             be
             froward
             and
             untractable
             ,
             or
             tenacious
             of
             our
             own
             Humour
             ,
             especially
             when
             it
             lyeth
             in
             another
             Man's
             way
             ;
             but
             be
             apt
             to
             recede
             and
             give
             place
             ,
             that
             there
             may
             be
             room
             for
             other
             Men's
             humours
             ,
             as
             well
             as
             ours
             .
             For
             what
             reason
             is
             there
             ,
             that
             our
             particular
             humour
             should
             take
             up
             all
             the
             World
             ?
             We
             have
             no
             more
             Right
             to
             be
             morose
             ,
             or
             inflexible
             ,
             than
             other
             Men
             ;
             and
             should
             
             they
             be
             as
             unyielding
             as
             we
             ,
             we
             must
             either
             stand
             at
             a
             perpetual
             Bay
             ,
             or
             resolve
             to
             justle
             with
             every
             one
             we
             meet
             ,
             till
             we
             have
             forced
             all
             to
             give
             way
             ,
             or
             they
             have
             forced
             us
             .
             For
             whilst
             we
             want
             this
             Complaisance
             towards
             others
             ,
             we
             are
             in
             Society
             like
             irregular
             Stones
             in
             a
             Building
             ,
             which
             are
             full
             of
             roughness
             and
             corners
             ,
             that
             
               take
               up
            
             more
             room
             than
             they
             fill
             ;
             and
             till
             they
             are
             polished
             ,
             and
             made
             even
             ,
             will
             not
             permit
             others
             to
             lye
             near
             them
             .
             This
             respect
             therefore
             we
             owe
             to
             the
             humane
             Nature
             ,
             which
             is
             common
             to
             all
             men
             ,
             to
             file
             off
             that
             unmanly
             sharpness
             and
             ruggedness
             of
             humour
             ,
             which
             renders
             us
             perverse
             and
             untractable
             in
             our
             Conversation
             ;
             that
             so
             we
             may
             be
             able
             to
             compose
             our selves
             into
             such
             respectful
             ,
             courteous
             and
             obliging
             Deportment
             towards
             all
             Men
             ,
             as
             is
             due
             to
             the
             
               essential
               Dignity
            
             of
             humane
             Nature
             .
             And
             thus
             you
             see
             what
             Rights
             are
             accruing
             to
             Men
             as
             they
             are
             Rational
             Creatures
             ,
             and
             consequently
             what
             Acts
             of
             Iustice
             ,
             as
             such
             ,
             they
             owe
             to
             one
             another
             .
          
        
         
           
           
             
               CHAP.
               III.
            
             Of
             Justice
             in
             preserving
             the
             Rights
             of
             Men
             ,
             as
             United
             together
             by
             
               Natural
               Relations
            
             :
             and
             as
             joyned
             together
             in
             Society
             .
          
           
             III.
             WE
             will
             consider
             Men
             as
             Rational
             Creatures
             united
             together
             by
             
               Natural
               Relations
            
             ;
             such
             as
             Parents
             and
             Children
             ,
             Brothers
             and
             Sisters
             ,
             and
             consanguineous
             Kindred
             ;
             in
             which
             several
             Relations
             they
             have
             their
             peculiar
             Rights
             appertaining
             to
             them
             .
             Thus
             Parents
             by
             giving
             Nurture
             and
             Education
             to
             their
             Children
             ,
             have
             a
             natural
             Right
             to
             be
             beloved
             and
             reverenced
             and
             obeyed
             by
             them
             ;
             and
             for
             Children
             to
             with-hold
             these
             Dues
             from
             them
             is
             not
             only
             a
             foul
             Ingratitude
             ,
             but
             a
             great
             Injustice
             :
             they
             owe
             their
             Parents
             for
             their
             Lives
             and
             Limbs
             ,
             for
             the
             health
             of
             their
             Bodies
             and
             the
             use
             of
             their
             Faculties
             ;
             and
             what
             a
             small
             Composition
             is
             there
             in
             their
             Love
             and
             Obedience
             for
             so
             great
             a
             Debt
             ?
             They
             borrowed
             their
             Being
             from
             their
             Parents
             ,
             and
             therefore
             are
             their
             natural
             Subjects
             ,
             
             Properties
             and
             Pensioners
             ;
             and
             to
             be
             sure
             every
             Lord
             hath
             a
             Right
             to
             the
             Obedience
             of
             his
             Subject
             ,
             every
             Owner
             to
             the
             Disposal
             of
             his
             Property
             ,
             every
             Benefactor
             to
             the
             Love
             of
             his
             Pensioner
             ;
             and
             consequently
             every
             Parent
             ,
             who
             is
             
               all
               these
            
             together
             ,
             to
             all
             the
             Respects
             and
             Duties
             from
             their
             Children
             .
             And
             so
             on
             the
             other
             hand
             ,
             Children
             have
             a
             Right
             to
             be
             treated
             as
             Children
             to
             their
             Parents
             ,
             that
             is
             ,
             as
             their
             natural
             Images
             and
             Copies
             ,
             as
             parts
             of
             their
             own
             Substance
             ,
             as
             Flesh
             of
             their
             Flesh
             ,
             and
             Bone
             of
             their
             Bone
             ,
             or
             as
             themselves
             derived
             and
             multiplyed
             ;
             which
             giveth
             them
             a
             natural
             Right
             to
             be
             dearly
             beloved
             and
             kindly
             treated
             ,
             to
             be
             fed
             and
             cloathed
             ,
             instructed
             and
             provided
             for
             by
             their
             Parents
             ,
             according
             to
             their
             power
             and
             ability
             :
             and
             for
             any
             Parent
             not
             to
             render
             these
             Dues
             and
             Rights
             to
             his
             Children
             ,
             is
             not
             only
             an
             unnatural
             Cruelty
             ,
             but
             a
             barbarous
             Injustice
             .
             And
             then
             for
             Brethren
             and
             Sisters
             and
             consanguineous
             Relations
             ,
             their
             partaking
             of
             the
             same
             Blood
             and
             Substance
             ,
             as
             being
             coined
             in
             the
             same
             Mint
             ,
             and
             more
             immediately
             derived
             from
             the
             same
             Root
             and
             Fountain
             ,
             giveth
             them
             a
             natural
             Right
             to
             be
             mutually
             beloved
             ,
             and
             esteemed
             ,
             and
             relieved
             ,
             and
             assisted
             by
             one
             another
             ;
             and
             
             they
             cannot
             be
             unkind
             ,
             ill-natured
             ,
             or
             hard-hearted
             towards
             one
             another
             ,
             without
             breaking
             all
             the
             tyes
             of
             Nature
             ,
             and
             being
             unjust
             Violators
             of
             its
             
               sacred
               Rights
            
             .
             These
             in
             short
             are
             the
             Rights
             which
             accrue
             to
             Men
             ,
             as
             united
             together
             by
             
               Natural
               Relations
            
             .
          
           
             IV.
             Fourthly
             and
             Lastly
             ,
             WE
             will
             consider
             Men
             as
             Rational
             Creatures
             joyned
             together
             in
             Society
             :
             and
             because
             Society
             is
             natural
             to
             Men
             ,
             and
             that
             not
             only
             as
             they
             are
             Rational
             Creatures
             ,
             but
             as
             they
             were
             always
             born
             and
             bred
             in
             society
             ;
             therefore
             whatsoever
             Rights
             accrue
             to
             them
             from
             hence
             ,
             may
             be
             justly
             ranked
             among
             those
             Rights
             which
             are
             Natural
             .
             And
             Men
             being
             by
             Nature
             united
             in
             Society
             with
             one
             another
             there
             doth
             from
             thence
             accrue
             to
             us
             a
             Right
             to
             all
             that
             is
             necessary
             to
             the
             obtaining
             the
             common
             Benefits
             of
             Society
             ;
             otherwise
             our
             being
             united
             in
             Society
             would
             be
             perfectly
             insignificant
             to
             us
             .
             Now
             the
             common
             Benefit
             of
             Society
             is
             
               mutual
               Assistance
               ,
               Comfort
            
             ,
             and
             Support
             ;
             to
             the
             obtaining
             of
             which
             these
             things
             are
             absolutely
             necessary
             .
             First
             ,
             Love.
             Secondly
             ,
             Peace
             .
             Thirdly
             ,
             Truth
             .
             Fourthly
             ,
             Repute
             .
             Fifthly
             ,
             Protection
             .
             Sixthly
             ,
             Communication
             in
             the
             profits
             of
             Intercourse
             .
             To
             all
             which
             every
             Man
             must
             
             have
             a
             Right
             ,
             by
             vertue
             of
             his
             being
             in
             Society
             ;
             otherwise
             he
             is
             in
             Society
             to
             no
             purpose
             .
             These
             things
             I
             shall
             but
             very
             briefly
             insist
             on
             ,
             because
             I
             have
             handled
             most
             of
             them
             at
             large
             upon
             another
             occasion
             .
             *
          
           
             I.
             BY
             vertue
             of
             our
             being
             united
             in
             Society
             ,
             we
             have
             a
             Right
             to
             be
             beloved
             of
             one
             another
             for
             being
             all
             incorporate
             Members
             of
             one
             Body
             ,
             we
             naturally
             owe
             each
             other
             a
             mutual
             Sympathy
             and
             Fellow-feeling
             of
             each
             other's
             Pains
             and
             Pleasures
             ;
             without
             which
             we
             can
             never
             be
             concerned
             as
             we
             ought
             to
             succour
             and
             relieve
             one
             another
             .
             If
             I
             partake
             in
             another's
             Joys
             and
             Sorrows
             ,
             it
             is
             my
             Interest
             to
             contribute
             all
             I
             am
             able
             to
             his
             Happiness
             ;
             but
             unless
             I
             am
             Partner
             in
             his
             fortunes
             ,
             it
             will
             be
             indifferent
             to
             me
             whether
             he
             be
             happy
             ,
             or
             miserable
             .
             And
             as
             it
             is
             Sympathy
             that
             engageth
             us
             to
             a
             
               mutual
               Assistance
            
             ,
             so
             it
             is
             Love
             that
             engageth
             us
             to
             a
             
               mutual
               Sympathy
            
             ;
             it
             is
             Love
             that
             confederateth
             our
             Souls
             ,
             and
             causeth
             us
             to
             espouse
             one
             another's
             Interests
             ;
             and
             therefore
             so
             far
             as
             we
             fall
             short
             of
             this
             ,
             we
             must
             necessarily
             fall
             short
             of
             the
             end
             of
             our
             Society
             ,
             which
             is
             to
             aid
             and
             assist
             one
             another
             :
             which
             we
             shall
             never
             do
             ,
             unless
             we
             are
             constantly
             inclined
             to
             it
             by
             a
             mutual
             
             Benevolence
             .
             But
             while
             we
             hate
             ,
             and
             malign
             one
             another
             ,
             our
             being
             united
             together
             in
             Society
             will
             only
             furnish
             us
             with
             surer
             means
             and
             fairer
             opportunities
             to
             wreak
             our
             spite
             upon
             each
             other
             .
             So
             that
             not
             to
             love
             one
             another
             while
             we
             are
             thus
             associated
             ,
             is
             not
             only
             uncharitable
             ,
             but
             unjust
             ;
             since
             we
             thereby
             rob
             one
             another
             of
             one
             of
             the
             most
             necessary
             means
             to
             obtain
             the
             End
             of
             our
             Society
             .
             For
             when
             Mens
             hearts
             are
             divided
             ,
             't
             is
             impossible
             their
             hands
             should
             be
             long
             united
             in
             a
             mutual
             Defence
             and
             Assistance
             :
             so
             that
             by
             withdrawing
             our
             love
             from
             each
             other
             ,
             we
             do
             ,
             so
             far
             as
             in
             us
             lyeth
             ,
             excommunicate
             one
             another
             from
             the
             common
             Benefits
             of
             Society
             ;
             which
             since
             we
             have
             all
             a
             Natural
             Right
             to
             ,
             is
             highly
             dishonest
             and
             injurious
             .
          
           
             II.
             BY
             vertue
             of
             our
             being
             united
             in
             Society
             ,
             we
             have
             a
             Right
             to
             Peace
             ;
             that
             is
             ,
             to
             live
             peaceably
             and
             quietly
             our selves
             ,
             so
             long
             as
             we
             do
             not
             causelesly
             vex
             and
             disturb
             others
             .
             For
             Society
             being
             nothing
             but
             an
             
               united
               Multitude
            
             ,
             it
             is
             indispensably
             necessary
             to
             the
             preservation
             of
             its
             Union
             ,
             that
             every
             individual
             Member
             should
             quietly
             comport
             himself
             towards
             every
             one
             ,
             in
             that
             degree
             and
             order
             wherein
             he
             is
             placed
             ;
             because
             as
             the
             
             Health
             of
             natural
             Bodies
             dependeth
             upon
             the
             Harmony
             of
             their
             Parts
             ,
             so
             doth
             the
             Common
             Good
             of
             Societies
             ,
             or
             Political
             Bodies
             .
             It
             is
             Peace
             and
             
               mutual
               Accord
            
             which
             is
             the
             Soul
             that
             doth
             both
             animate
             and
             unite
             Society
             ,
             and
             keep
             its
             parts
             from
             dispersing
             ,
             and
             flying
             abroad
             into
             Atoms
             ;
             which
             nothing
             but
             Force
             and
             Violence
             can
             hinder
             them
             from
             ,
             when
             once
             they
             are
             broken
             ,
             and
             divided
             .
             For
             he
             that
             cannot
             enjoy
             his
             Peace
             in
             Society
             ,
             is
             in
             a
             worse
             condition
             than
             if
             he
             were
             out
             of
             it
             ,
             and
             lived
             in
             some
             solitary
             Desart
             alone
             by
             himself
             :
             for
             there
             is
             no
             Solitude
             so
             dismal
             ,
             as
             a
             vexatious
             and
             quarrelsom
             Society
             .
             Whilst
             therefore
             men
             are
             of
             an
             unpeaceable
             Temper
             ,
             and
             do
             affect
             to
             live
             like
             Salamanders
             in
             the
             Fire
             of
             Strife
             and
             Contention
             ;
             they
             are
             the
             common
             Pests
             ,
             and
             Nuisances
             of
             Society
             :
             for
             wherever
             they
             dwell
             ,
             they
             lay
             an
             Imbargo
             on
             all
             sociable
             Communion
             ,
             stop
             all
             the
             Inter-changes
             of
             good
             Offices
             between
             Men
             ,
             turn
             all
             Conversations
             into
             Tragedies
             ,
             and
             convert
             all
             Societies
             into
             Maps
             ,
             and
             Images
             of
             Hell
             ,
             that
             black
             and
             dismal
             Region
             of
             dark
             Hatred
             ,
             fiery
             Wrath
             and
             horrible
             Tumult
             .
             And
             whereas
             by
             the
             
               Fundamental
               Laws
            
             of
             Society
             ,
             every
             Man
             hath
             an
             undoubted
             Right
             ,
             not
             
             to
             be
             disturbed
             in
             the
             Enjoyment
             of
             his
             innocent
             Pleasures
             ,
             not
             to
             be
             hindered
             in
             the
             advancing
             his
             lawful
             Profits
             ,
             not
             to
             be
             interrupted
             in
             the
             prosecution
             of
             his
             reasonable
             Designs
             ,
             not
             to
             be
             detained
             in
             his
             Afflictions
             ,
             or
             vexed
             and
             grieved
             with
             causeless
             Aggravations
             of
             them
             ;
             it
             is
             the
             proper
             business
             of
             
               Litigious
               Spirits
            
             to
             invade
             and
             overthrow
             these
             Rights
             ,
             and
             so
             far
             as
             they
             are
             able
             to
             turn
             every
             Man
             out
             of
             the
             Possession
             and
             enjoyment
             of
             them
             .
             So
             that
             they
             are
             a
             
               publick
               offence
            
             and
             injury
             to
             Mankind
             ;
             and
             ought
             to
             be
             looked
             upon
             as
             so
             many
             
               Common
               Barretors
            
             in
             the
             World.
             In
             short
             ,
             every
             Man
             by
             vertue
             of
             his
             being
             in
             Society
             hath
             a
             Right
             to
             Peace
             ,
             so
             long
             as
             he
             demeaneth
             himself
             justly
             and
             peaceably
             towards
             others
             ;
             he
             therefore
             that
             disturbeth
             another
             Man's
             Peace
             ,
             unless
             it
             be
             in
             the
             defence
             of
             his
             own
             ,
             or
             other
             Mens
             Right
             or
             Peace
             ,
             is
             an
             Infringer
             of
             the
             natural
             Rights
             of
             humane
             Society
             .
          
           
             III.
             BY
             Vertue
             of
             our
             being
             united
             in
             Society
             ,
             we
             have
             a
             Right
             to
             Truth
             ;
             that
             is
             ,
             we
             have
             a
             Right
             to
             know
             the
             true
             sense
             of
             each
             others
             Minds
             and
             Intentions
             ,
             whensoever
             we
             pretend
             to
             report
             and
             discover
             it
             by
             our
             Speech
             ;
             for
             it
             is
             only
             our
             Speech
             that
             capacitateth
             us
             for
             a
             rational
             
             Society
             .
             Our
             Words
             are
             the
             Credentiaries
             and
             Intelligencers
             of
             the
             society
             and
             Intercourse
             of
             our
             minds
             ;
             and
             it
             is
             only
             by
             these
             that
             Souls
             do
             correspond
             and
             communicate
             their
             Thoughts
             to
             one
             another
             :
             it
             is
             by
             these
             that
             they
             mutually
             divert
             their
             sorrows
             ,
             and
             mingle
             their
             Mirth
             ;
             impart
             their
             Secrets
             ,
             communicate
             their
             counsels
             ,
             and
             make
             mutual
             compacts
             and
             agreements
             to
             supply
             and
             assist
             each
             other
             .
             And
             indeed
             Words
             are
             the
             Rudders
             that
             steer
             all
             Humane
             Affairs
             ,
             the
             Springs
             that
             set
             the
             Wheels
             of
             Action
             a
             going
             ;
             and
             the
             Hands
             work
             ,
             the
             Feet
             walk
             ,
             and
             all
             the
             Members
             and
             all
             the
             Senses
             act
             by
             their
             direction
             and
             impulse
             ;
             and
             there
             is
             scarce
             any
             Communication
             ,
             or
             Intercourse
             among
             men
             ,
             but
             what
             is
             transacted
             by
             their
             Speech
             .
             So
             that
             if
             Men
             were
             under
             no
             Obligation
             to
             express
             their
             Thoughts
             truly
             to
             one
             another
             ,
             there
             could
             be
             no
             such
             thing
             as
             humane
             Society
             in
             the
             World
             ;
             for
             it
             is
             impossible
             their
             Minds
             should
             converse
             ,
             while
             their
             words
             do
             falsly
             Eccho
             and
             report
             their
             Thoughts
             .
             In
             a
             word
             ,
             Society
             and
             Conversation
             being
             the
             great
             Bank
             and
             Exchange
             of
             Souls
             ,
             Truth
             and
             Integrity
             herein
             is
             the
             one
             publick
             Faith
             of
             Mankind
             ;
             which
             every
             Man
             vertually
             engageth
             himself
             to
             keep
             ,
             
             by
             being
             and
             continuing
             a
             Member
             of
             humane
             Society
             .
             For
             humane
             Society
             being
             a
             Society
             of
             Minds
             ,
             implyeth
             in
             the
             very
             Nature
             of
             it
             an
             universal
             Contract
             and
             Agreement
             to
             signifie
             our
             Minds
             truly
             to
             one
             another
             ;
             and
             therefore
             since
             Words
             are
             the
             natural
             Instruments
             by
             which
             this
             signification
             is
             made
             ,
             every
             Man
             by
             vertue
             of
             that
             Contract
             hath
             a
             Right
             to
             have
             the
             
               true
               meaning
            
             of
             every
             Man's
             Mind
             in
             his
             Words
             ,
             to
             have
             every
             Man
             turn
             himself
             inside
             outward
             to
             him
             whensoever
             he
             speaketh
             ,
             and
             to
             measure
             his
             words
             by
             his
             meaning
             ,
             and
             his
             meaning
             ,
             so
             far
             as
             he
             is
             able
             ,
             by
             the
             Truth
             and
             Reality
             of
             things
             .
             And
             therefore
             whosoever
             lieth
             ,
             or
             equivocateth
             to
             another
             ,
             by
             laying
             Ambushes
             in
             his
             words
             ,
             or
             lurking
             behind
             them
             in
             reserved
             meanings
             ,
             doth
             thereby
             injuriously
             deprive
             him
             of
             the
             
               natural
               Right
            
             of
             Society
             .
             And
             therefore
             ,
             by
             the
             way
             ,
             whatsoever
             the
             Romish
             Casuists
             may
             pretend
             ,
             Equivocation
             is
             as
             great
             an
             Injustice
             as
             Lying
             ;
             as
             being
             both
             directed
             to
             the
             same
             end
             and
             purpose
             ,
             viz.
             to
             rob
             those
             whom
             we
             speak
             to
             of
             their
             Right
             to
             our
             meaning
             and
             intentions
             ;
             which
             he
             who
             equivocateth
             doth
             as
             effectually
             ,
             as
             he
             that
             lyeth
             So
             that
             in
             reality
             an
             Equivocating
             Iesuit
             is
             as
             great
             an
             Out-law
             to
             Society
             ,
             
             as
             a
             common
             Lyar
             ;
             nor
             can
             his
             ambiguous
             words
             be
             any
             more
             depended
             on
             than
             false
             ones
             ,
             for
             the
             signification
             of
             his
             meaning
             ;
             but
             if
             what
             he
             falsly
             or
             equivocally
             affirms
             to
             be
             his
             Mind
             and
             Meaning
             ,
             he
             attesteth
             with
             his
             Oath
             ;
             he
             doth
             not
             only
             thereby
             wrong
             Man
             ,
             but
             horribly
             affront
             God.
             For
             an
             Oath
             is
             a
             solemn
             Invocation
             of
             God
             ,
             to
             bear
             Witness
             to
             what
             we
             assert
             ,
             or
             promise
             ;
             and
             therefore
             if
             what
             we
             assert
             be
             false
             ,
             we
             call
             God
             to
             witness
             to
             a
             Lye
             ;
             which
             is
             to
             suppose
             either
             that
             there
             is
             no
             God
             at
             all
             ,
             or
             which
             is
             a
             thousand
             times
             worse
             ,
             that
             God
             is
             as
             great
             a
             Lyar
             as
             our selves
             .
             For
             he
             that
             calleth
             God
             to
             witness
             what
             he
             saith
             ,
             must
             be
             presumed
             to
             believe
             that
             God
             will
             witness
             
               for
               him
            
             ,
             and
             consequently
             that
             God
             will
             witness
             falsly
             ;
             if
             what
             he
             saith
             be
             false
             ;
             which
             is
             such
             a
             Blasphemy
             against
             the
             God
             of
             Truth
             ,
             as
             no
             Vengance
             can
             sufficiently
             expiate
             .
             And
             as
             in
             the
             matter
             of
             Assertion
             every
             Man
             hath
             a
             Right
             to
             Truth
             ,
             so
             he
             hath
             also
             in
             the
             matter
             of
             Promise
             ;
             provided
             he
             be
             promised
             nothing
             but
             what
             is
             lawful
             and
             possible
             :
             and
             therefore
             for
             any
             Man
             to
             promise
             what
             he
             intendeth
             not
             to
             perform
             ,
             or
             go
             back
             from
             his
             promise
             when
             he
             lawfully
             may
             ,
             or
             can
             perform
             
             it
             ,
             is
             an
             Act
             of
             unjust
             Rapine
             :
             and
             I
             may
             every
             whit
             as
             honestly
             rob
             another
             of
             what
             
               is
               his
            
             without
             my
             Promise
             ,
             as
             of
             what
             I
             have
             
               made
               his
            
             by
             it
             ;
             he
             having
             an
             
               equal
               Right
            
             to
             both
             ,
             by
             the
             fundamental
             Laws
             of
             Society
             .
             But
             if
             he
             promiseth
             with
             an
             Oath
             ,
             as
             in
             matters
             of
             publick
             Trust
             and
             Administration
             we
             usually
             do
             ;
             he
             doth
             not
             only
             owe
             a
             just
             and
             punctual
             Performance
             unto
             Man
             ,
             but
             to
             God
             himself
             ,
             whom
             he
             calleth
             to
             witness
             that
             what
             he
             sweareth
             he
             intendeth
             to
             perform
             ,
             according
             to
             the
             true
             and
             natural
             Meaning
             of
             his
             Words
             :
             and
             he
             solemnly
             invocateth
             God
             to
             avenge
             his
             Non-performance
             .
             So
             that
             if
             he
             fail
             of
             what
             he
             hath
             promised
             by
             his
             Oath
             ,
             or
             doth
             not
             execute
             it
             according
             to
             its
             true
             meaning
             ;
             he
             is
             guilty
             not
             only
             of
             a
             high
             Injustice
             to
             Man
             ,
             but
             of
             a
             horrid
             Prophanation
             of
             the
             name
             of
             God
             ;
             whom
             he
             hath
             solemnly
             called
             to
             witness
             to
             a
             lye
             ,
             whose
             Wrath
             he
             hath
             imprecated
             on
             his
             own
             head
             ,
             and
             whose
             Justice
             he
             hath
             obliged
             by
             a
             dreadful
             Contract
             severely
             to
             avenge
             his
             Perjury
             .
             He
             therefore
             who
             
               lyeth
               ,
               equivocateth
            
             ,
             or
             forsweareth
             himself
             ,
             whether
             it
             be
             in
             asserting
             or
             promising
             ,
             violateth
             that
             
               universal
               Contract
            
             truly
             to
             signifie
             our
             meaning
             to
             another
             ,
             which
             humane
             Society
             implyeth
             ,
             
             and
             upon
             which
             it
             is
             founded
             ;
             and
             whilst
             he
             doth
             so
             ,
             there
             is
             no
             Intercourse
             can
             be
             had
             with
             him
             ,
             but
             he
             is
             a
             Creature
             by
             himself
             ,
             an
             Enemy
             to
             the
             World
             ,
             that
             liveth
             in
             a
             state
             of
             war
             with
             all
             Mankind
             ,
             and
             out
             of
             all
             Laws
             and
             Obligations
             of
             humane
             Society
             :
             and
             so
             whilst
             he
             continueth
             in
             it
             ,
             and
             pretendeth
             to
             observe
             its
             natural
             Rights
             ,
             he
             doth
             by
             his
             Equivocations
             ,
             and
             Lyes
             wrong
             and
             injure
             all
             he
             converseth
             with
             .
          
           
             IV.
             BY
             Vertue
             of
             our
             being
             united
             in
             Society
             we
             have
             a
             Right
             to
             Credit
             ,
             and
             to
             a
             fair
             Estimation
             among
             one
             another
             .
             For
             the
             great
             end
             of
             humane
             Society
             is
             ,
             that
             by
             their
             mutual
             Intercourses
             Men
             might
             aid
             and
             assist
             one
             another
             ;
             and
             it
             is
             for
             this
             purpose
             that
             Men
             combine
             themselves
             into
             Societies
             ,
             that
             thereby
             they
             may
             enjoy
             a
             delightful
             Conversation
             void
             of
             Fear
             ,
             Suspicion
             ,
             and
             Danger
             ;
             and
             by
             exchanging
             their
             Labours
             ,
             Counsels
             ,
             and
             Commodities
             may
             be
             mutually
             helpful
             and
             beneficial
             to
             one
             another
             .
             And
             this
             End
             no
             man
             can
             ever
             attain
             ,
             without
             having
             a
             fair
             Credit
             and
             Estimation
             among
             those
             with
             whom
             he
             dealeth
             and
             converseth
             :
             for
             who
             will
             trust
             to
             a
             Man
             of
             a
             
               lost
               Reputation
            
             ?
             Or
             who
             would
             willingly
             have
             any
             Intercourse
             with
             one
             whom
             he
             
             cannot
             trust
             and
             confide
             in
             ?
             Credit
             is
             the
             main
             Sinew
             that
             holdeth
             Society
             together
             ,
             and
             there
             is
             scarce
             any
             Conversation
             or
             Dealing
             between
             Man
             and
             Man
             ,
             but
             what
             requireth
             a
             mutual
             Trust
             ,
             and
             Confidence
             in
             one
             another
             .
             Since
             therefore
             all
             Trust
             and
             Credit
             is
             founded
             upon
             
               good
               Repute
            
             ,
             every
             Member
             of
             our
             Society
             ,
             who
             hath
             not
             forfeited
             his
             good
             Name
             ,
             hath
             a
             natural
             Right
             to
             be
             well-reputed
             and
             spoken
             of
             ;
             and
             whosoever
             either
             by
             false
             Witness
             ,
             publick
             Slanders
             ,
             or
             private
             Whisperings
             endeavoureth
             to
             attaint
             an
             innocent
             Man's
             Reputation
             ,
             doth
             thereby
             injuriously
             attempt
             to
             exclude
             him
             from
             the
             Conversation
             of
             Men
             ,
             and
             shut
             the
             door
             of
             humane
             Society
             against
             him
             .
             And
             this
             ,
             how
             lightly
             soever
             it
             may
             be
             thought
             of
             ,
             is
             one
             of
             the
             highest
             Acts
             of
             Injustice
             that
             one
             Man
             can
             offer
             to
             another
             ;
             for
             
               a
               good
               name
            
             ,
             saith
             Solomon
             ,
             
               is
               rather
               to
               be
               chosen
               than
               great
               Riches
               ,
               and
               loving
               favour
               rather
               than
               Silver
               and
               Gold.
            
             Prov.
             xxii
             .
             1.
             
             And
             indeed
             in
             its
             consequences
             it
             is
             much
             more
             so
             to
             every
             Man
             ;
             because
             upon
             his
             
               good
               name
            
             his
             ability
             to
             do
             good
             to
             himself
             ,
             or
             friends
             ,
             or
             Neighbours
             ,
             the
             Success
             of
             his
             Affairs
             ,
             his
             best
             Comforts
             ,
             chiefest
             Interests
             ,
             and
             dearest
             Conveniencies
             of
             Life
             ,
             yea
             and
             sometimes
             his
             Life
             it self
             dependeth
             :
             
             so
             that
             in
             defaming
             of
             others
             we
             commonly
             rob
             ,
             sometimes
             murder
             ,
             and
             always
             injure
             them
             ;
             and
             there
             are
             no
             damages
             so
             irreparable
             ,
             no
             wounds
             so
             incurable
             ,
             no
             Scars
             so
             indelible
             as
             those
             of
             a
             
               slanderous
               Tongue
            
             .
             For
             wheresoever
             its
             venomous
             Arrows
             fall
             ,
             no
             eminency
             of
             Rank
             ,
             dignity
             of
             Place
             ,
             sacredness
             of
             Office
             ,
             no
             innocence
             of
             Life
             ,
             circumspection
             of
             Behaviour
             ,
             benignity
             of
             Nature
             and
             Deportment
             can
             protect
             Men
             against
             them
             ;
             no
             Force
             can
             resist
             ,
             no
             Act
             can
             decline
             them
             ,
             no
             Vindication
             assoil
             their
             mischievous
             impressions
             ,
             but
             still
             ,
             
               aliquid
               adhaerebit
            
             ,
             let
             the
             Innocence
             they
             wound
             be
             never
             so
             well
             cured
             ,
             some
             mark
             of
             dishonour
             will
             remain
             .
             Whosoever
             therefore
             either
             forgeth
             ,
             or
             spreadeth
             ,
             or
             rashly
             entertaineth
             a
             Slander
             against
             any
             Man
             ,
             doth
             in
             so
             doing
             injuriously
             offend
             against
             the
             
               natural
               Rights
            
             of
             Society
             ,
             and
             is
             at
             once
             a
             Thief
             ,
             a
             Ravisher
             and
             a
             Murderer
             ;
             a
             Robber
             of
             the
             good
             name
             ,
             a
             Deflowrer
             of
             the
             Reputation
             ,
             and
             a
             Murderer
             of
             the
             Honour
             of
             his
             Neighbour
             .
             And
             yet
             ,
             Good
             God
             ,
             how
             strangely
             doth
             this
             unjust
             and
             
               villanous
               Practice
            
             prevail
             in
             all
             Societies
             and
             Conversations
             of
             Men
             !
             Among
             whom
             it
             is
             grown
             so
             common
             to
             asperse
             causelesly
             ,
             that
             no
             Man
             wondereth
             
             at
             it
             ,
             few
             deslike
             it
             ,
             and
             scarce
             any
             detest
             it
             :
             but
             whilst
             the
             black-mouthed
             Calumniator
             is
             blustering
             against
             all
             that
             stand
             in
             his
             way
             ,
             and
             exhaling
             his
             poisonous
             Breath
             from
             his
             venomous
             Heart
             ;
             he
             is
             heard
             not
             only
             with
             Patience
             but
             with
             Pleasure
             ,
             and
             looked
             upon
             as
             a
             Man
             of
             a
             notable
             Talent
             ,
             and
             judged
             very
             serviceable
             to
             the
             Party
             he
             is
             engaged
             in
             .
             So
             that
             now
             this
             odious
             Vice
             is
             grown
             a
             fashionable
             Humour
             ,
             a
             pleasing
             Entertainment
             ,
             a
             knack
             of
             carrying
             on
             some
             curious
             feat
             of
             Policy
             :
             and
             so
             Epidemical
             is
             the
             mischief
             grown
             ,
             that
             it
             is
             dangerous
             for
             a
             Man
             who
             hath
             any
             sense
             of
             Honesty
             ,
             or
             Iustice
             ,
             to
             come
             into
             any
             Conversation
             ,
             without
             being
             tempted
             to
             wish
             himself
             sequestered
             from
             Society
             ,
             and
             to
             cry
             out
             with
             the
             Prophet
             ,
             Jer.
             ix
             .
             2
             ,
             3.
             
             
               Oh
               that
               I
               had
               in
               the
               Wilderness
               a
               lodging
               place
               of
               way-faring
               Men
               ,
               that
               I
               might
               leave
               my
               people
               and
               go
               from
               them
               ;
               for
               they
               are
               an
               Assembly
               of
               treacherous
               men
               ,
               and
               they
               bend
               their
               tongues
               like
               a
               bow
               for
               lyes
               .
            
          
           
             V.
             BY
             vertue
             of
             our
             being
             united
             in
             Society
             ,
             we
             have
             a
             Right
             to
             Protection
             from
             one
             another
             :
             for
             it
             was
             for
             this
             Reason
             that
             God
             brought
             us
             forth
             in
             a
             state
             of
             Society
             ,
             and
             linked
             us
             to
             one
             another
             by
             the
             Inclinations
             of
             our
             Nature
             ;
             that
             
             so
             we
             ,
             who
             are
             singly
             a
             sort
             of
             the
             most
             
               defenceless
               Creatures
            
             ,
             whom
             nature
             hath
             not
             furnished
             either
             with
             the
             defensive
             ,
             or
             offensive
             Armour
             which
             is
             natural
             to
             other
             Creatures
             ,
             might
             by
             a
             Union
             of
             Forces
             be
             able
             to
             secure
             our selves
             against
             Forein
             Outrage
             and
             Violence
             ;
             and
             being
             associated
             for
             this
             end
             by
             the
             Law
             of
             our
             Nature
             ,
             we
             are
             thereby
             obliged
             ,
             so
             far
             as
             we
             are
             able
             to
             defend
             one
             another
             .
             All
             Mankind
             are
             One
             Body
             ,
             incorporated
             by
             the
             Charter
             of
             Nature
             ,
             whereby
             every
             Member
             is
             obliged
             to
             stand
             by
             and
             assist
             his
             Fellow
             ,
             so
             long
             as
             he
             acteth
             as
             a
             Member
             ,
             and
             keepeth
             within
             the
             Rules
             of
             Humane
             Society
             .
             Whilst
             therefore
             I
             do
             not
             by
             offending
             others
             ,
             offend
             against
             the
             Charter
             of
             Nature
             ,
             I
             have
             a
             Right
             to
             be
             defended
             by
             every
             Man
             ,
             so
             far
             as
             he
             hath
             Power
             and
             Opportunity
             ;
             and
             whosoever
             offendeth
             me
             ,
             ought
             to
             be
             looked
             on
             and
             proceeded
             with
             as
             a
             
               publick
               Offender
            
             against
             the
             Corporation
             of
             Mankind
             .
             For
             the
             Whole
             is
             concerned
             in
             every
             Part
             ,
             and
             as
             he
             that
             bruiseth
             the
             Toe
             offendeth
             the
             Body
             ,
             and
             engageth
             every
             Member
             against
             him
             ;
             so
             he
             who
             wrongfully
             hurteth
             any
             Member
             of
             the
             Humane
             Society
             ,
             is
             thereby
             injurious
             to
             the
             Whole
             ,
             and
             ought
             to
             be
             repelled
             and
             opposed
             by
             
               every
               Member
            
             
             of
             it
             :
             and
             he
             who
             refuseth
             to
             aid
             his
             Fellow-member
             when
             injuriously
             struck
             at
             ,
             and
             it
             is
             in
             his
             power
             to
             defend
             him
             ,
             is
             a
             Traytor
             to
             the
             Common
             Cause
             ,
             a
             false-hearted
             Turn-coat
             and
             base
             Deserter
             of
             the
             Society
             of
             Mankind
             .
             He
             that
             can
             patiently
             sit
             still
             ,
             and
             hear
             his
             Brother's
             Name
             torn
             in
             pieces
             by
             a
             slanderous
             Tongue
             ,
             when
             it
             is
             in
             his
             power
             to
             purge
             and
             Vindicate
             him
             ,
             robbeth
             him
             of
             the
             common
             Rights
             of
             a
             Man
             :
             he
             that
             can
             see
             his
             Brother's
             Life
             injuriously
             exposed
             ,
             either
             by
             open
             Violence
             or
             secret
             Practice
             ,
             when
             it
             is
             in
             his
             power
             to
             rescue
             him
             ,
             treateth
             him
             like
             an
             utter
             Alien
             and
             Foreiner
             to
             Mankind
             :
             he
             that
             can
             suffer
             his
             Brother
             to
             be
             robbed
             of
             his
             Estate
             ,
             or
             defrauded
             in
             his
             Property
             ,
             when
             it
             is
             in
             his
             power
             to
             defend
             and
             right
             him
             ,
             unjustly
             with-holdeth
             from
             him
             what
             he
             oweth
             him
             by
             the
             Charter
             of
             humane
             Society
             ;
             and
             in
             so
             doing
             doth
             not
             only
             offend
             against
             his
             Brother
             in
             particular
             ,
             but
             also
             against
             the
             whole
             Society
             of
             which
             he
             is
             a
             Part
             and
             Member
             .
             So
             that
             in
             short
             ,
             as
             we
             are
             all
             united
             by
             the
             God
             of
             Nature
             into
             the
             same
             Corporation
             ,
             we
             are
             obliged
             in
             Iustice
             manfully
             to
             defend
             each
             others
             Lives
             ,
             Estates
             and
             Reputations
             ;
             and
             if
             we
             wilfully
             permit
             any
             Fellow-member
             
             to
             be
             murdered
             ,
             slandered
             robbed
             or
             cozened
             ,
             when
             it
             is
             in
             our
             power
             to
             prevent
             it
             ,
             we
             do
             not
             only
             wrongfully
             with-hold
             from
             him
             his
             natural
             Right
             to
             be
             defended
             by
             us
             ,
             but
             foully
             betray
             the
             Common
             Interest
             of
             Mankind
             ;
             for
             both
             which
             we
             shall
             one
             day
             give
             a
             dear
             Account
             to
             the
             supreme
             Head
             and
             Soveraign
             of
             all
             Societies
             .
          
           
             VI.
             Sixthly
             and
             Lastly
             ,
             BY
             vertue
             of
             our
             being
             united
             in
             Society
             ,
             we
             have
             also
             a
             Right
             to
             share
             with
             one
             another
             in
             the
             profits
             of
             our
             Commerce
             and
             Intercourse
             .
             For
             as
             of
             all
             other
             Creatures
             we
             are
             the
             best
             fitted
             for
             Society
             ,
             by
             reason
             of
             that
             peculiar
             Faculty
             we
             have
             of
             communicating
             our
             Thoughts
             and
             Minds
             to
             one
             another
             ;
             so
             of
             all
             other
             Creatures
             we
             stand
             in
             the
             greatest
             need
             of
             it
             ,
             by
             reason
             of
             our
             Insufficiency
             to
             supply
             and
             relieve
             our selves
             .
             For
             as
             for
             other
             Creatures
             ,
             after
             they
             come
             into
             the
             world
             ,
             they
             are
             much
             sooner
             able
             to
             help
             themselves
             than
             we
             ;
             and
             after
             we
             are
             most
             able
             to
             help
             our selves
             ,
             there
             are
             a
             world
             of
             Necessaries
             and
             Conveniencies
             without
             which
             we
             cannot
             be
             happy
             ,
             and
             with
             which
             we
             cannot
             be
             supply'd
             without
             each
             others
             Aid
             and
             Assistance
             .
             And
             therefore
             God
             created
             us
             in
             Society
             ,
             and
             imprinted
             
               sociable
               Inclinations
            
             
             on
             our
             Natures
             ;
             that
             being
             by
             them
             combined
             and
             united
             together
             ,
             we
             might
             be
             mutually
             helpful
             to
             one
             another
             ,
             and
             ready
             to
             assist
             and
             supply
             each
             other
             ,
             according
             to
             our
             several
             Talents
             and
             Abilities
             ,
             with
             such
             necessaries
             and
             conveniencies
             of
             Life
             as
             the
             condition
             of
             our
             nature
             requireth
             .
             This
             therefore
             being
             one
             
               main
               End
            
             of
             our
             Society
             ,
             viz.
             to
             be
             dutiful
             Ministers
             of
             God's
             Providence
             towards
             one
             another
             ,
             in
             supplying
             those
             wants
             and
             necessities
             which
             he
             hath
             made
             ,
             and
             which
             he
             hath
             made
             to
             be
             supplyed
             by
             our
             mutual
             good
             Offices
             and
             Ministries
             ;
             every
             Man
             hath
             thereupon
             a
             Right
             to
             be
             aided
             and
             assisted
             by
             every
             one
             with
             whom
             he
             hath
             any
             dealing
             or
             intercourse
             ;
             and
             to
             have
             some
             share
             of
             the
             benefit
             of
             all
             that
             Exchange
             ,
             Traffick
             ,
             or
             Commerce
             ,
             which
             passeth
             between
             him
             and
             others
             .
             For
             every
             Man
             hath
             a
             Right
             to
             his
             own
             Labour
             ,
             and
             Industry
             ;
             and
             therefore
             if
             another
             be
             benefited
             by
             mine
             ,
             it
             is
             but
             just
             and
             equal
             that
             I
             should
             be
             benefited
             by
             his
             ;
             that
             he
             should
             so
             exchange
             Labour
             ,
             or
             Commodities
             with
             me
             ,
             as
             that
             my
             Necessities
             should
             be
             served
             as
             well
             as
             his
             own
             ;
             and
             that
             while
             he
             reapeth
             what
             I
             sow
             ,
             and
             enjoyeth
             the
             harvest
             of
             my
             Labour
             ,
             he
             
             should
             repay
             me
             such
             a
             share
             of
             his
             ,
             as
             my
             Convenience
             and
             Necessity
             calleth
             for
             .
             But
             if
             he
             ingross
             all
             the
             profit
             of
             our
             Exchange
             and
             Commerce
             to
             himself
             ,
             he
             is
             rather
             a
             Wen
             of
             the
             Body
             Politick
             ,
             that
             draweth
             all
             the
             nourishment
             to
             himself
             ,
             and
             starveth
             the
             neighbouring
             Parts
             ;
             than
             a
             regular
             Member
             ,
             that
             contenteth
             it self
             with
             such
             a
             share
             as
             is
             proportionate
             to
             its
             own
             bulk
             and
             magnitude
             ,
             and
             gladly
             permitteth
             his
             Fellow-members
             to
             live
             and
             thrive
             as
             well
             as
             he
             .
             So
             that
             for
             any
             Man
             in
             his
             Dealings
             with
             others
             ,
             to
             take
             advantage
             from
             their
             Necessity
             ,
             or
             Ignorance
             ,
             to
             oppress
             or
             over-reach
             them
             ;
             to
             use
             them
             cruelly
             ,
             so
             as
             wilfully
             to
             damnifie
             them
             ,
             or
             hardly
             ,
             so
             as
             either
             to
             take
             all
             the
             advantage
             to
             himself
             ,
             or
             not
             to
             allow
             them
             such
             a
             competent
             share
             of
             it
             as
             is
             necessary
             to
             support
             and
             maintain
             them
             ,
             according
             to
             their
             rank
             and
             station
             ;
             is
             an
             injurious
             Invasion
             of
             that
             
               natural
               Right
            
             ,
             which
             the
             very
             end
             and
             design
             of
             humane
             Society
             giveth
             them
             .
          
           
             AND
             thus
             you
             see
             what
             are
             the
             
               natural
               Rights
            
             of
             men
             ,
             considered
             as
             
               Rational
               Creatures
            
             inhabiting
             mortal
             Bodies
             ,
             and
             united
             to
             one
             another
             by
             
               natural
               Relations
            
             and
             Society
             ;
             all
             which
             Rights
             are
             inherent
             in
             them
             antecedently
             to
             all
             Humane
             
             Laws
             and
             Constitutions
             ;
             and
             though
             there
             had
             never
             been
             any
             other
             Law
             but
             that
             of
             Nature
             ,
             yet
             they
             might
             have
             justly
             claimed
             them
             of
             one
             another
             ,
             as
             
               Eternal
               Dues
            
             which
             no
             Laws
             can
             cancel
             ,
             no
             Custom
             dissolve
             ,
             no
             Circumstances
             make
             void
             or
             abrogate
             .
             So
             that
             to
             do
             justly
             with
             respect
             to
             Mens
             
               natural
               Rights
            
             ,
             is
             to
             render
             them
             what
             we
             owe
             them
             by
             the
             Obligations
             of
             Nature
             ,
             as
             they
             are
             Rational
             Creatures
             ;
             to
             treat
             them
             equitably
             ,
             to
             do
             them
             all
             the
             good
             ,
             we
             can
             justly
             desire
             they
             should
             do
             to
             us
             ,
             if
             we
             were
             in
             their
             Circumstances
             ;
             quietly
             to
             permit
             them
             to
             judge
             for
             themselves
             ,
             without
             endeavouring
             to
             tyrannize
             over
             their
             Minds
             by
             persecuting
             ,
             censuring
             ,
             and
             reviling
             them
             ,
             because
             they
             are
             not
             of
             our
             Opinion
             ;
             to
             suffer
             them
             freely
             to
             comply
             with
             the
             Dictates
             of
             
               right
               Reason
            
             ,
             and
             not
             to
             put
             them
             either
             by
             force
             ,
             command
             ,
             or
             presumption
             upon
             any
             wicked
             and
             
               unreasonable
               Act
            
             ;
             in
             a
             word
             ,
             to
             pay
             them
             all
             those
             fair
             respects
             that
             are
             due
             to
             the
             dignity
             of
             
               Humane
               Nature
            
             ,
             to
             treat
             them
             Courteously
             ,
             and
             Humanly
             ,
             and
             not
             to
             bespeak
             or
             use
             them
             as
             if
             they
             were
             so
             many
             Dogs
             ,
             or
             brute
             Animals
             ;
             these
             are
             
               Eternal
               Dues
            
             ,
             which
             every
             rational
             Creature
             oweth
             to
             
             his
             own
             Kind
             ,
             and
             which
             we
             cannot
             withhold
             from
             one
             another
             without
             high
             Injustice
             to
             humane
             Nature
             .
             But
             then
             as
             we
             are
             Rational
             Creatures
             inhabiting
             these
             
               mortal
               Bodies
            
             ,
             we
             are
             obliged
             in
             Justice
             not
             to
             maim
             or
             destroy
             or
             captivate
             one
             another's
             bodies
             ;
             unless
             it
             be
             in
             the
             necessary
             defence
             of
             our
             own
             Lives
             ,
             Estates
             ,
             or
             Liberties
             ;
             not
             to
             deprive
             one
             another
             of
             our
             necessary
             Livelyhood
             ,
             and
             Subsistence
             ;
             but
             out
             of
             our
             Abundance
             to
             supply
             the
             pinching
             Necessities
             of
             the
             Poor
             and
             Needy
             .
             These
             things
             we
             owe
             one
             another
             as
             we
             are
             all
             the
             Tenants
             of
             God
             ,
             sent
             down
             into
             this
             lower
             World
             and
             quartered
             in
             these
             Houses
             of
             Clay
             :
             and
             if
             we
             rob
             one
             another
             of
             what
             we
             are
             thus
             intitled
             to
             by
             the
             present
             State
             and
             Condition
             of
             our
             Being
             ,
             we
             are
             extremely
             unjust
             to
             God
             and
             to
             each
             other
             .
             Again
             ,
             as
             we
             are
             rational
             Creatures
             united
             to
             each
             other
             by
             
               natural
               Relations
            
             ,
             we
             are
             obliged
             to
             render
             to
             each
             other
             all
             those
             Respects
             and
             Duties
             ,
             which
             the
             Nature
             of
             our
             Relation
             calleth
             for
             ;
             as
             we
             are
             Parents
             ,
             to
             love
             and
             instruct
             and
             make
             suitable
             provisions
             for
             our
             Children
             ;
             as
             we
             are
             Children
             ,
             to
             love
             and
             reverence
             ,
             succour
             and
             obey
             our
             Parents
             ;
             as
             we
             are
             Brethren
             or
             natural
             
             Kindred
             ,
             to
             love
             and
             honour
             ,
             succour
             and
             relieve
             one
             another
             :
             and
             if
             we
             with-hold
             from
             each
             other
             any
             of
             these
             Rights
             or
             dues
             ,
             which
             the
             nature
             of
             our
             Relation
             calleth
             for
             ,
             we
             make
             an
             injurious
             Inroad
             upon
             the
             most
             sacred
             Rights
             and
             Inclosures
             of
             Nature
             .
             Lastly
             ,
             as
             we
             are
             Rational
             Creatures
             united
             to
             one
             another
             by
             natural
             Society
             ,
             we
             owe
             Love
             and
             
               Peace
               ,
               Truth
            
             and
             
               Credit
               ,
               Protection
            
             and
             Participation
             of
             Profit
             to
             one
             another
             .
             Whilst
             therefore
             we
             hate
             and
             malign
             ,
             and
             vex
             and
             disturb
             each
             other
             ;
             whilst
             we
             lye
             and
             equivocate
             ,
             and
             violate
             our
             Promises
             and
             Oaths
             ;
             whilst
             we
             refuse
             to
             defend
             each
             other's
             Lives
             ,
             Estates
             or
             Reputation
             ;
             and
             usurp
             all
             the
             profits
             of
             our
             Exchange
             and
             Intercourse
             ,
             not
             allowing
             those
             whom
             we
             deal
             with
             a
             sufficient
             share
             to
             subsist
             and
             live
             by
             ;
             we
             trample
             upon
             all
             the
             
               Natural
               Rights
            
             of
             humane
             Society
             ,
             and
             demean
             our selves
             as
             open
             Enemies
             ,
             and
             Out-Laws
             to
             Mankind
             .
          
           
             WHEREFORE
             in
             the
             name
             of
             God
             ,
             if
             in
             this
             degenerate
             Age
             ,
             whereinto
             we
             are
             fallen
             ,
             Christianity
             hath
             quite
             lost
             its
             just
             Power
             and
             Dominion
             over
             us
             ;
             let
             us
             be
             honest
             Heathens
             at
             least
             ,
             though
             we
             resolve
             to
             be
             no
             longer
             Christians
             :
             if
             we
             will
             needs
             be
             deaf
             to
             the
             voice
             of
             our
             
             revealed
             Religion
             ,
             yet
             for
             shame
             let
             us
             attend
             to
             the
             voice
             of
             our
             Nature
             ,
             and
             not
             leap
             down
             at
             once
             from
             the
             Perfection
             of
             Christians
             into
             the
             wretched
             Condition
             of
             Beasts
             and
             Devils
             .
             O
             for
             the
             Love
             of
             God
             and
             the
             Honour
             of
             those
             noble
             Natures
             he
             hath
             given
             us
             ,
             stop
             at
             Men
             at
             least
             ,
             though
             you
             are
             fallen
             from
             Christian
             ;
             and
             do
             not
             by
             your
             Cruelty
             and
             Inhumanity
             ,
             Frauds
             and
             Calumnies
             ,
             Oppressions
             ,
             Lyes
             ,
             and
             shameless
             Perjuries
             at
             the
             least
             approach
             towards
             that
             ,
             at
             which
             Humanity
             starteth
             with
             horror
             and
             amazement
             ;
             do
             not
             defame
             and
             scandalize
             your
             Natures
             ,
             and
             render
             your selves
             a
             shame
             and
             reproach
             to
             the
             name
             of
             Men
             ,
             by
             these
             your
             outragious
             Invasions
             of
             the
             common
             Rights
             of
             
               Humane
               Nature
            
             .
          
        
         
           
           
             
               CHAP.
               IV.
            
             Of
             Justice
             ,
             as
             it
             preserves
             the
             Acquired
             Rights
             of
             Men
             :
             and
             particularly
             those
             which
             arise
             from
             Sacred
             and
             Civil
             Relations
             .
          
           
             I
             PROCEED
             now
             to
             the
             second
             sort
             of
             
               Humane
               Rights
            
             ,
             which
             Justice
             between
             Man
             and
             Man
             relateth
             to
             ,
             viz.
             such
             as
             are
             not
             Natural
             to
             them
             either
             as
             Rational
             Creatures
             ,
             or
             as
             dwelling
             in
             
               Mortal
               Bodies
            
             ,
             or
             as
             joyned
             to
             one
             another
             by
             natural
             Relations
             ,
             or
             as
             naturally
             united
             in
             Society
             ;
             but
             are
             acquired
             subsequently
             to
             the
             Rights
             of
             Nature
             ,
             by
             that
             mutual
             Intercourse
             which
             passeth
             between
             Men
             in
             their
             Society
             with
             one
             another
             .
             Which
             Rights
             though
             they
             are
             not
             Natural
             ,
             but
             Accidental
             ,
             are
             yet
             founded
             on
             the
             Rights
             of
             Nature
             ,
             and
             therefore
             ought
             to
             be
             preserved
             as
             sacredly
             and
             as
             inviolably
             as
             these
             :
             for
             whatsoever
             Rights
             Men
             do
             acquire
             in
             the
             performance
             of
             the
             common
             Rights
             of
             Nature
             ,
             are
             equivalent
             with
             them
             ,
             as
             being
             founded
             on
             the
             same
             Reasons
             .
             Now
             all
             those
             Rights
             which
             are
             
             not
             Natural
             ,
             are
             acquired
             one
             of
             these
             ways
             ;
             either
             ,
             First
             ,
             by
             Sacred
             and
             Civil
             Relations
             ;
             or
             Secondly
             ,
             by
             Legal
             Possession
             ;
             or
             Thirdly
             ,
             by
             Personal
             Accomplishments
             ;
             or
             Fourthly
             ,
             by
             outward
             Rank
             and
             Quality
             ;
             or
             Fifthly
             ,
             by
             Bargaining
             and
             Compact
             .
          
           
             I.
             THERE
             are
             some
             Rights
             acquired
             by
             Sacred
             and
             Civil
             Relations
             ,
             and
             of
             these
             there
             are
             several
             sorts
             .
          
           
             
               First
               ,
               There
               is
               the
               Relation
               of
               Sovereign
               and
               Subject
               .
            
             
               Secondly
               ,
               Of
               subordinate
               Magistrates
               to
               the
               Sovereign
               and
               People
               .
            
             
               Thirdly
               ,
               Of
               Pastors
               and
               People
               .
            
             
               Fourthly
               ,
               Of
               Husband
               and
               Wife
               .
            
             
               Fifthly
               ,
               Of
               Friend
               and
               Friend
               .
            
             
               Sixthly
               ,
               Of
               Masters
               and
               Servants
               .
            
             
               Seventhly
               ,
               Of
               Truster
               and
               Trustee
               .
            
             
               Eightly
               ,
               Of
               Benefactor
               and
               Receiver
               .
            
             
               Ninthly
               ,
               There
               is
               the
               Relation
               of
               Debtor
               and
               Creditor
               :
               of
               the
               proper
               Rights
               of
               each
               of
               which
               Relations
               I
               shall
               give
               as
               brief
               an
               Account
               as
               I
               can
               .
            
          
           
             I.
             THERE
             is
             the
             Relation
             of
             Sovereign
             and
             Subject
             ;
             which
             is
             the
             highest
             and
             most
             Sacred
             of
             all
             those
             Relations
             that
             are
             not
             natural
             .
             For
             God
             being
             the
             Supreme
             Lord
             and
             Sovereign
             of
             the
             World
             ,
             all
             lawful
             Power
             and
             Authority
             must
             be
             derived
             
             from
             him
             ;
             for
             as
             in
             particular
             Kingdoms
             ,
             the
             King
             is
             the
             Fountain
             of
             Authority
             ,
             from
             whence
             executive
             Power
             descendeth
             upon
             subordinate
             Magistrates
             ;
             so
             in
             the
             universal
             Monarchy
             of
             the
             World
             ,
             God
             is
             the
             Fountain
             of
             all
             Power
             and
             Dominion
             ;
             from
             whom
             all
             Authority
             and
             Right
             of
             Government
             descendeth
             upon
             Princes
             and
             Governours
             ;
             and
             whosoever
             exerciseth
             Dominion
             in
             the
             World
             without
             Divine
             Authority
             ,
             is
             an
             Usurper
             in
             the
             Kingdom
             of
             God.
             But
             then
             the
             Derivation
             of
             this
             Authority
             from
             Him
             is
             either
             immediate
             ,
             or
             mediate
             ;
             those
             who
             are
             supreme
             under
             Him
             derive
             their
             Authority
             immediately
             from
             Him
             ,
             and
             are
             the
             Channels
             by
             whose
             Mediation
             he
             deriveth
             Authority
             to
             their
             subordinate
             Magistrates
             ;
             so
             that
             the
             subordinate
             Magistrates
             of
             particular
             Kingdoms
             derive
             their
             Authority
             from
             God
             by
             the
             hands
             of
             their
             Kings
             ,
             but
             the
             Kings
             themselves
             derive
             theirs
             from
             God's
             own
             hands
             immediately
             :
             and
             whatever
             the
             particular
             form
             of
             any
             Government
             be
             ,
             whether
             it
             be
             Monarchy
             ,
             or
             Polyarchy
             ,
             that
             which
             is
             supreme
             in
             it
             under
             God
             must
             be
             immediately
             from
             him
             .
             So
             far
             from
             true
             is
             that
             modern
             Maxim
             of
             some
             Jesuited
             Politicians
             ,
             
               viz.
               That
               Civil
               Government
               is
               the
            
             
             
               Peoples
               Creature
            
             ;
             which
             by
             necessary
             Consequence
             excludeth
             God
             from
             being
             the
             supreme
             Governor
             of
             the
             World
             :
             for
             if
             He
             be
             absolutely
             Supreme
             ,
             there
             is
             none
             can
             be
             Supreme
             immediately
             under
             Him
             ,
             but
             by
             an
             Authority
             derived
             immediately
             from
             him
             .
             So
             that
             the
             Relation
             of
             Sovereign
             hath
             this
             Right
             unalienably
             appendant
             to
             it
             ,
             
               to
               be
               accountable
               to
               none
               but
               God
            
             ;
             from
             whom
             alone
             it
             holdeth
             its
             Authority
             ,
             and
             to
             whom
             alone
             it
             is
             subjected
             .
             And
             therefore
             for
             Subjects
             to
             call
             their
             Sovereign
             to
             account
             ,
             is
             both
             to
             arraign
             God's
             Authority
             ,
             and
             to
             invade
             his
             Peculiar
             ;
             to
             set
             our selves
             down
             in
             his
             Throne
             ,
             and
             summon
             his
             Authority
             before
             us
             ,
             and
             require
             it
             to
             submit
             its
             awful
             Head
             to
             our
             Doom
             and
             Sentence
             :
             which
             is
             as
             high
             and
             impious
             an
             Injustice
             ,
             as
             can
             be
             offered
             either
             to
             God
             ,
             or
             Man
             ;
             and
             (
             till
             Popery
             ,
             that
             fardle
             of
             religious
             Impostures
             ,
             set
             Treason
             and
             Rebellion
             abroach
             )
             as
             abhorrent
             to
             all
             Christian
             Principles
             ,
             and
             Practices
             ,
             as
             Hell
             is
             to
             Heaven
             ,
             or
             Darkness
             to
             Light.
             But
             then
             since
             Sovereigns
             are
             God's
             Vicegerents
             ,
             and
             do
             Reign
             by
             his
             Authority
             ,
             they
             have
             also
             an
             inseparable
             Right
             to
             be
             obeyed
             in
             all
             things
             ,
             wherein
             they
             do
             not
             interfere
             with
             the
             Commands
             of
             God
             ;
             
             for
             in
             obeying
             them
             we
             obey
             God
             ,
             who
             commandeth
             by
             their
             Mouths
             ,
             and
             willeth
             by
             their
             Laws
             ,
             and
             Edicts
             :
             and
             as
             he
             who
             refuseth
             to
             obey
             the
             Vice-Roy's
             command
             ,
             doth
             in
             so
             doing
             disobey
             the
             King
             himself
             ,
             unless
             he
             commandeth
             the
             contrary
             ;
             so
             he
             who
             disobeyeth
             his
             Sovereign
             who
             is
             God's
             Vice-Roy
             ,
             doth
             in
             so
             doing
             disobey
             God
             ,
             unless
             it
             be
             where
             God
             hath
             countermanded
             him
             .
             So
             that
             while
             he
             commandeth
             only
             lawful
             things
             ,
             he
             hath
             an
             
               undoubted
               Right
            
             to
             be
             obeyed
             ;
             because
             his
             Commands
             are
             stamped
             with
             Divine
             Authority
             ,
             and
             are
             thereby
             rendered
             sacred
             ,
             and
             inviolable
             .
             Again
             ,
             since
             Sovereigns
             are
             the
             
               supreme
               Representatives
            
             of
             God's
             Power
             and
             Majesty
             upon
             Earth
             ,
             as
             being
             his
             immediate
             Substitutes
             ;
             they
             have
             also
             an
             
               unalienable
               Right
            
             to
             be
             honoured
             ,
             and
             reverenced
             by
             their
             Subjects
             ,
             because
             they
             bear
             God's
             Character
             ,
             and
             do
             shine
             with
             the
             Rays
             of
             his
             Majesty
             ;
             before
             which
             every
             Creature
             in
             Heaven
             and
             Earth
             ought
             to
             bow
             and
             lye
             prostrate
             ;
             and
             therefore
             for
             Subjects
             to
             contemn
             and
             vilifie
             their
             Sovereigns
             ,
             to
             expose
             their
             faults
             and
             uncover
             their
             nakedness
             ,
             and
             Lampoon
             and
             Libel
             their
             Persons
             and
             Actions
             ,
             is
             an
             Affront
             to
             God's
             own
             Majesty
             ,
             and
             an
             unjust
             and
             impious
             
             Prophanation
             of
             that
             Divine
             Character
             they
             bear
             about
             them
             .
             Once
             more
             ;
             since
             Sovereigns
             are
             substituted
             by
             God
             for
             the
             
               Common
               Good
            
             ,
             to
             protect
             the
             Innocent
             ,
             and
             avenge
             the
             Injured
             ,
             and
             guard
             the
             Rights
             of
             their
             People
             against
             Foreign
             and
             Intestine
             Fraud
             and
             Violence
             ;
             they
             must
             hereupon
             have
             an
             undoubted
             Right
             to
             be
             aided
             and
             assisted
             by
             their
             Subjects
             ;
             because
             without
             their
             Aid
             ,
             it
             will
             be
             impossible
             for
             them
             to
             accomplish
             the
             Ends
             of
             their
             Sovereignty
             .
             And
             therefore
             for
             Subjects
             to
             refuse
             to
             Aid
             their
             Sovereign
             with
             their
             Purses
             ,
             or
             Persons
             ,
             when
             legally
             required
             ;
             or
             by
             any
             indirect
             means
             to
             withdraw
             themselves
             from
             his
             Assistance
             ,
             whenever
             his
             Necessities
             call
             for
             it
             ,
             is
             to
             detain
             from
             him
             a
             
               just
               Right
            
             that
             is
             owing
             to
             his
             Character
             and
             Relation
             .
             And
             as
             these
             Rights
             are
             all
             implyed
             in
             the
             Relation
             of
             a
             Sovereign
             ,
             so
             are
             there
             others
             implyed
             in
             the
             Relation
             of
             a
             Subject
             :
             for
             Sovereign
             Power
             being
             ordained
             by
             God
             for
             a
             
               publick
               Good
            
             ,
             to
             guard
             and
             defend
             the
             Innocent
             ,
             to
             shelter
             and
             relieve
             the
             Oppressed
             ,
             to
             fence
             and
             propagate
             true
             Religion
             ,
             and
             adjust
             and
             ballance
             private
             Rights
             and
             Interests
             ;
             Every
             Subject
             hath
             a
             Right
             to
             be
             protected
             by
             it
             ,
             so
             far
             as
             it
             is
             able
             ,
             in
             his
             Person
             
             and
             Legal
             Rights
             ,
             in
             his
             just
             Liberties
             and
             Privileges
             ,
             and
             sincere
             Profession
             of
             true
             Religion
             ;
             and
             that
             Sovereign
             who
             doth
             not
             employ
             his
             power
             to
             these
             purposes
             ,
             but
             through
             wilful
             and
             affected
             Error
             ,
             or
             Ignorance
             imposeth
             a
             false
             Religion
             on
             his
             People
             ;
             or
             betrayeth
             ,
             oppresseth
             ,
             or
             inslaveth
             them
             himself
             ,
             or
             permits
             others
             to
             do
             it
             either
             out
             of
             Malice
             ,
             or
             Carelesness
             ,
             is
             an
             
               injurious
               Invader
            
             of
             their
             Rights
             and
             Properties
             ;
             and
             though
             he
             be
             not
             accountable
             to
             any
             Earthly
             Tribunal
             ,
             shall
             one
             day
             answer
             for
             it
             at
             the
             Tribunal
             of
             God.
             
          
           
             II.
             THERE
             is
             the
             Relation
             of
             
               Subordinate
               Magistrates
            
             to
             the
             Sovereign
             and
             People
             ,
             such
             are
             the
             Judges
             and
             Justices
             ,
             the
             Governours
             of
             Towns
             ,
             Cities
             and
             Provinces
             ,
             and
             the
             like
             ;
             who
             by
             vertue
             of
             that
             Authority
             which
             is
             stamped
             upon
             them
             ,
             and
             which
             they
             derive
             ,
             as
             I
             told
             you
             ,
             from
             God
             ,
             who
             is
             the
             Head
             and
             Spring
             of
             all
             Power
             and
             Dominion
             ,
             have
             by
             vertue
             of
             that
             a
             Right
             to
             be
             honoured
             and
             reverenced
             and
             obeyed
             by
             the
             People
             according
             to
             the
             Degree
             and
             extent
             of
             their
             Authority
             .
             For
             wherever
             it
             is
             placed
             ,
             Authority
             is
             a
             Sacred
             thing
             ;
             as
             being
             a
             Ray
             ,
             and
             Impress
             of
             the
             Divine
             Majesty
             ,
             and
             as
             
             such
             may
             justly
             claim
             honour
             and
             reverence
             from
             all
             Men
             ;
             and
             whoever
             contemneth
             the
             lowest
             Degree
             of
             it
             ;
             offereth
             an
             Affront
             to
             the
             highest
             .
             He
             who
             contemneth
             Subordinate
             Magistrates
             who
             are
             vested
             with
             the
             King's
             Authority
             ,
             doth
             therein
             contemn
             the
             King
             ;
             and
             he
             who
             contemneth
             the
             King
             ,
             who
             is
             vested
             with
             God's
             Authority
             ,
             doth
             therein
             contemn
             God.
             Whatsoever
             therefore
             the
             personal
             faults
             and
             defects
             of
             Magistrates
             may
             be
             ,
             Men
             ought
             to
             consider
             that
             their
             Authority
             is
             a
             Sacred
             thing
             ,
             and
             ,
             as
             such
             ,
             challengeth
             their
             Reverence
             and
             Obedience
             by
             an
             unalienable
             Right
             ;
             and
             that
             therefore
             to
             behave
             themselves
             frowardly
             ,
             stubbornly
             ,
             or
             irreverently
             towards
             a
             lawful
             Magistrate
             ,
             is
             to
             detain
             from
             him
             his
             Rights
             ,
             and
             offer
             an
             unjust
             Affront
             to
             his
             Character
             ;
             which
             ,
             how
             good
             soever
             they
             may
             be
             in
             other
             Instances
             ,
             doth
             in
             this
             bespeak
             them
             highly
             dishonest
             and
             injurious
             .
             And
             as
             the
             Relation
             of
             Subordinate
             Magistrates
             intitleth
             them
             to
             the
             Peoples
             Reverence
             and
             Obedience
             ;
             so
             the
             Relation
             which
             the
             Prince
             and
             People
             bear
             to
             them
             ,
             intitleth
             them
             both
             to
             their
             
               Fidelity
               ,
               Vigilance
            
             and
             Iustice.
             For
             Subordinate
             Magistrates
             are
             the
             King's
             Trustees
             for
             himself
             and
             his
             People
             ;
             and
             in
             their
             hands
             he
             
             depositeth
             the
             Honour
             ,
             Security
             and
             Rights
             of
             his
             own
             Crown
             and
             Dominion
             ,
             together
             with
             the
             Safeguard
             and
             Protection
             of
             the
             Just
             and
             Legal
             Rights
             of
             his
             People
             .
             So
             that
             upon
             their
             acceptance
             of
             this
             Trust
             ,
             by
             which
             they
             engage
             themselves
             faithfully
             to
             discharge
             it
             ,
             the
             King
             acquireth
             a
             Right
             to
             their
             faithful
             and
             vigilant
             Care
             ,
             to
             see
             that
             his
             Authority
             be
             Reverenced
             ,
             his
             Laws
             Obeyed
             ,
             his
             Person
             ,
             Government
             ,
             and
             Properties
             Secured
             ;
             the
             People
             acquire
             a
             Right
             to
             be
             Protected
             by
             them
             in
             their
             Persons
             ,
             Reputations
             ,
             Liberties
             and
             Estates
             ;
             and
             so
             far
             as
             they
             are
             wilfully
             failing
             either
             towards
             the
             King
             ,
             or
             the
             People
             ,
             in
             any
             of
             these
             Matters
             ,
             they
             do
             unjustly
             detain
             the
             King's
             or
             the
             Peoples
             Rights
             ,
             or
             both
             ;
             they
             betray
             the
             Trust
             committed
             to
             them
             ,
             falsifie
             their
             own
             Engagements
             ,
             and
             under
             the
             Mask
             of
             Authority
             are
             publick
             Robbers
             of
             Mankind
             .
          
           
             III.
             THERE
             is
             the
             Relation
             of
             Pastors
             and
             People
             :
             for
             since
             out
             of
             his
             tender
             care
             to
             the
             Souls
             of
             Men
             ,
             God
             hath
             instituted
             an
             Order
             of
             Men
             to
             Administer
             to
             them
             those
             holy
             Ordinances
             ,
             by
             which
             he
             conveyeth
             his
             Grace
             and
             Spirit
             ,
             to
             instruct
             them
             in
             their
             Duties
             ,
             admonish
             them
             of
             their
             Errors
             ,
             and
             warn
             them
             of
             
             their
             Dangers
             ,
             and
             guide
             them
             to
             
               eternal
               Happiness
            
             ;
             there
             doth
             from
             hence
             arise
             a
             near
             and
             
               sacred
               Relation
            
             between
             the
             People
             ,
             and
             their
             respective
             Guides
             and
             Pastors
             .
             They
             are
             joined
             together
             by
             the
             Tyes
             and
             Obligations
             of
             Religion
             ,
             which
             giveth
             them
             a
             mutual
             Right
             in
             one
             another
             ;
             and
             which
             giveth
             the
             Pastor
             a
             Right
             to
             be
             diligently
             attended
             to
             by
             the
             People
             in
             his
             religious
             Ministrations
             ,
             to
             be
             Construed
             in
             the
             best
             Sense
             ,
             and
             fairly
             treated
             and
             complyed
             with
             in
             all
             his
             pious
             Reproofs
             and
             Admonitions
             ,
             to
             be
             honoured
             and
             reverenced
             for
             his
             Work
             's
             sake
             ,
             to
             partake
             with
             the
             People
             in
             their
             Temporals
             ,
             as
             they
             do
             with
             him
             in
             his
             Spirituals
             ,
             and
             to
             be
             supported
             by
             them
             ,
             according
             to
             their
             Ability
             ,
             with
             a
             fair
             and
             honourable
             Maintenance
             ;
             and
             they
             who
             are
             wanting
             to
             their
             Pastor
             in
             any
             of
             these
             particulars
             ,
             deprive
             him
             of
             that
             which
             is
             as
             much
             his
             Right
             in
             Conscience
             ,
             as
             any
             thing
             can
             be
             theirs
             in
             Law.
             And
             then
             as
             for
             the
             People
             ,
             They
             have
             also
             a
             Right
             to
             have
             
               holy
               Things
            
             duly
             and
             regularly
             Administred
             to
             them
             by
             their
             Pastor
             ,
             to
             be
             taught
             and
             instructed
             by
             him
             with
             wholsome
             Doctrine
             and
             Example
             ,
             to
             be
             prudently
             admonished
             of
             their
             Faults
             and
             Dangers
             ,
             and
             counselled
             and
             advised
             by
             
             him
             in
             all
             their
             spiritual
             Straits
             and
             Exigencies
             ;
             and
             he
             who
             is
             wilfully
             failing
             in
             the
             faithful
             discharge
             and
             payment
             of
             these
             Dues
             is
             a
             Thief
             and
             a
             Robber
             of
             his
             Peoples
             Souls
             ;
             that
             so
             far
             as
             in
             him
             lyeth
             ,
             rifleth
             them
             of
             that
             which
             ought
             to
             be
             dearer
             to
             them
             than
             their
             Estates
             ,
             or
             Lives
             ,
             even
             the
             
               Bread
               of
               Life
            
             ,
             without
             which
             they
             cannot
             live
             ,
             but
             must
             starve
             and
             perish
             for
             ever
             ;
             and
             if
             they
             do
             ,
             it
             is
             by
             his
             
               unjust
               Neglect
            
             to
             render
             them
             their
             Dues
             ,
             and
             their
             Blood
             will
             be
             required
             at
             his
             hands
             .
          
           
             IV.
             THERE
             is
             the
             Relation
             of
             Husband
             and
             Wife
             ,
             who
             having
             mutually
             bestowed
             themselves
             upon
             each
             other
             ,
             and
             sealed
             the
             Deed
             by
             
               Matrimonial
               Vow
            
             ,
             are
             thereby
             interwoven
             into
             one
             another
             and
             morally
             compounded
             into
             one
             Person
             .
             For
             Marriage
             is
             an
             Union
             of
             Persons
             ,
             an
             Incorporation
             of
             two
             into
             one
             by
             moral
             Ties
             and
             Ligaments
             ;
             so
             that
             between
             Husband
             and
             Wife
             there
             is
             the
             nearest
             and
             dearest
             Union
             that
             can
             be
             between
             two
             natural
             Persons
             ;
             they
             are
             each
             others
             Property
             and
             Inclosure
             ,
             having
             by
             mutual
             Vows
             made
             over
             and
             exchanged
             themselves
             for
             one
             another
             ;
             by
             vertue
             of
             which
             they
             have
             a
             mutual
             Right
             in
             each
             others
             Person
             ,
             and
             cannot
             bestow
             themselves
             
             away
             from
             one
             another
             ,
             without
             being
             guilty
             of
             the
             most
             outragious
             Injustice
             .
             For
             the
             Husband
             is
             one
             half
             of
             the
             Wife
             ,
             and
             the
             Wife
             of
             the
             Husband
             ;
             and
             therefore
             whenever
             they
             alienate
             themselves
             from
             each
             other
             ,
             they
             rob
             one
             another
             of
             one
             half
             of
             themselves
             .
             And
             it
             is
             this
             that
             doth
             so
             much
             inhance
             the
             sin
             of
             Adultery
             ,
             beyond
             that
             of
             simple
             Fornication
             ;
             because
             when
             the
             Husband
             disposeth
             his
             Body
             to
             another
             Woman
             ,
             or
             contrariwise
             ,
             he
             is
             not
             only
             guilty
             of
             an
             unbounded
             ,
             rambling
             Lust
             ,
             which
             is
             the
             proper
             malignity
             of
             simple
             Fornication
             but
             also
             of
             a
             foul
             and
             monstrous
             Injustice
             .
             For
             he
             having
             made
             himself
             his
             Wife's
             by
             Promise
             and
             Vow
             ,
             cannot
             give
             away
             himself
             from
             her
             without
             being
             impiously
             injurious
             ,
             without
             robbing
             God
             of
             his
             Vow
             ,
             and
             robbing
             her
             of
             himself
             ,
             for
             whom
             she
             exchanged
             her self
             .
             And
             consequently
             they
             who
             endeavour
             to
             seduce
             the
             Wife
             from
             the
             Husband
             ,
             or
             the
             Husband
             from
             the
             Wife
             ,
             are
             guilty
             of
             a
             horrid
             Injustice
             ,
             in
             attempting
             to
             rob
             God
             and
             Man
             of
             that
             which
             is
             most
             dear
             and
             pretious
             to
             them
             ,
             and
             to
             break
             through
             Vows
             and
             Sacred
             Fences
             to
             Trespass
             on
             their
             Neighbour's
             Inclosure
             ;
             which
             how
             common
             soever
             it
             may
             be
             in
             
             this
             degenerate
             Age
             ,
             is
             certainly
             one
             of
             the
             blackest
             Villanies
             in
             Nature
             .
             And
             as
             Husband
             and
             Wife
             have
             a
             
               mutual
               Right
            
             to
             each
             other's
             Persons
             ,
             so
             they
             have
             also
             to
             each
             other
             's
             dearest
             Love
             and
             Affection
             :
             for
             there
             is
             no
             Relation
             doth
             so
             nearly
             intitle
             and
             interest
             Persons
             in
             one
             another
             ,
             as
             that
             of
             Marriage
             ;
             nor
             consequently
             ,
             that
             giveth
             them
             so
             great
             a
             Right
             and
             Title
             to
             each
             other's
             Hearts
             and
             Affections
             .
             Mat.
             xix
             .
             5.
             
             
               For
               this
               cause
               shall
               a
               Man
               leave
               Father
               and
               Mother
               ,
               and
               shall
               cleave
               to
               his
               Wife
               ,
               and
               they
               two
               shall
               be
               one
               flesh
            
             ;
             and
             then
             
               no
               man
               ever
               yet
               hated
               his
               own
               flesh
               ,
               but
               nourisheth
               and
               cherisheth
               it
               ,
            
             saith
             the
             Apostle
             exhorting
             to
             Matrimonial
             Love
             ,
             Eph.
             v.
             29.
             
             Husband
             and
             Wife
             are
             one
             by
             a
             moral
             Union
             of
             Persons
             ,
             and
             therefore
             for
             them
             to
             hate
             and
             abuse
             
               one
               another
            
             would
             be
             as
             unnatural
             ,
             as
             for
             a
             Man
             to
             hate
             and
             tear
             his
             
               own
               flesh
            
             .
             Again
             ,
             as
             they
             have
             a
             mutual
             Right
             to
             each
             others
             Persons
             and
             Affections
             ,
             so
             they
             have
             also
             to
             each
             others
             Help
             and
             Assistance
             :
             hence
             the
             Apostle
             calleth
             them
             Yoak-fellows
             ,
             implying
             ,
             that
             they
             ought
             to
             draw
             together
             ,
             and
             mutually
             assist
             one
             another
             in
             their
             common
             Concerns
             and
             Interests
             .
             For
             in
             the
             union
             of
             their
             Persons
             their
             Interest
             is
             combined
             and
             united
             ;
             
             so
             that
             that
             which
             is
             the
             one's
             is
             the
             other's
             :
             their
             Meums
             and
             Tuums
             are
             confounded
             together
             ,
             and
             their
             Fortunes
             make
             a
             common
             Stock
             wherein
             they
             are
             Partners
             with
             one
             another
             ,
             and
             are
             intitled
             to
             the
             promiscuous
             use
             and
             enjoyment
             of
             it
             .
             And
             being
             Sharers
             in
             the
             same
             Interest
             ,
             they
             ought
             to
             be
             mutually
             helpful
             and
             bear
             a
             part
             of
             each
             others
             Cares
             and
             Burdens
             :
             for
             when
             they
             are
             both
             intitled
             to
             the
             same
             Fortunes
             and
             Interests
             ,
             it
             is
             by
             no
             means
             just
             ,
             that
             the
             one
             like
             a
             slothful
             Drone
             should
             dwell
             at
             ease
             in
             the
             Hive
             and
             devour
             the
             Hony
             ,
             whilst
             the
             other
             like
             a
             laborious
             Bee
             goeth
             forth
             and
             toileth
             to
             gather
             it
             .
             These
             are
             the
             common
             Rights
             and
             Dues
             ,
             which
             Husband
             and
             Wife
             owe
             to
             one
             another
             :
             but
             then
             the
             Husband
             having
             the
             Superiority
             ,
             hath
             a
             Right
             to
             be
             reverenced
             and
             obeyed
             by
             his
             Wife
             in
             all
             things
             that
             are
             fair
             and
             honest
             ,
             to
             be
             entertained
             with
             a
             gentle
             Behaviour
             ,
             addressed
             to
             with
             soft
             Entreaties
             ,
             and
             treated
             with
             a
             sweet
             Complyance
             ;
             and
             therefore
             for
             a
             Woman
             to
             behave
             her self
             perversly
             towards
             her
             Husband
             ,
             to
             controul
             his
             will
             in
             indifferent
             matters
             ,
             and
             if
             he
             will
             not
             yield
             ,
             to
             teaze
             and
             weary
             him
             with
             her
             sour
             Looks
             ,
             or
             clamorous
             Words
             ,
             or
             provoking
             
             Deportment
             ,
             is
             not
             only
             a
             great
             Dishonour
             to
             her
             own
             Head
             ,
             but
             a
             high
             and
             shameful
             Injustice
             ,
             for
             which
             she
             must
             one
             day
             account
             to
             God
             ,
             as
             well
             as
             for
             other
             Iniquities
             .
             And
             then
             on
             the
             other
             hand
             ,
             the
             Wife
             being
             no
             otherwise
             inferior
             to
             the
             Husband
             ,
             than
             the
             Body
             is
             to
             the
             Soul
             ,
             or
             the
             Bosom
             to
             the
             Head
             ,
             ought
             not
             to
             be
             treated
             by
             him
             as
             his
             Slave
             and
             Servant
             ,
             but
             as
             a
             part
             of
             
               Himself
               ,
               i.
               e.
            
             with
             all
             lenity
             and
             forbearance
             ,
             tenderness
             and
             complaisance
             :
             and
             as
             Plutarch
             saith
             ,
             
               the
               Husband's
               Empire
               over
               the
               Wife
               ought
               to
               be
               soft
               and
               chearful
               ,
            
             to
             be
             allayed
             and
             sweetned
             with
             the
             greatest
             Condescension
             and
             Officiousness
             :
             and
             that
             Soul
             is
             not
             more
             unrighteous
             to
             its
             Body
             ,
             that
             starveth
             ,
             or
             macerateth
             ,
             or
             evil
             intreateth
             it
             ;
             than
             the
             Husband
             is
             to
             his
             Wife
             ,
             who
             behaveth
             himself
             
               churlishly
               ,
               sourly
            
             or
             imperiously
             towards
             her
             .
             Col.
             iii.
             19.
             
             
               Husbands
               love
               your
               Wives
            
             ,
             saith
             the
             Apostle
             ,
             
               and
               be
               not
               bitter
               against
               them
               ,
               i.
               e.
            
             be
             not
             morose
             and
             rough
             ,
             stern
             and
             severe
             in
             your
             Carriage
             towards
             them
             ;
             but
             be
             sure
             you
             use
             them
             with
             all
             that
             honourable
             Regard
             ,
             prudent
             Compliance
             and
             indearing
             Familiarity
             ,
             that
             is
             due
             to
             them
             as
             they
             are
             parts
             of
             Your Selves
             .
          
           
           
             V.
             THERE
             is
             the
             Relation
             of
             Friend
             and
             Friend
             ,
             which
             I
             put
             next
             to
             that
             of
             Husband
             and
             Wife
             ,
             because
             it
             is
             next
             to
             it
             in
             respect
             of
             Nearness
             and
             Affinity
             .
             For
             Friendship
             is
             the
             Marriage
             of
             Souls
             and
             Interests
             and
             Counsels
             ,
             the
             Union
             or
             Exchange
             of
             Hearts
             ,
             the
             Clasp
             of
             mutual
             Affections
             ,
             or
             true
             Love-knot
             that
             tyeth
             Mens
             Hearts
             and
             Minds
             together
             ▪
             for
             as
             for
             the
             Matter
             of
             Friendship
             ,
             it
             is
             Love
             and
             Charity
             ;
             but
             as
             for
             the
             Form
             of
             it
             ,
             it
             is
             Charity
             appropriated
             to
             such
             particular
             Persons
             ;
             so
             that
             Charity
             is
             Friendship
             in
             common
             ,
             and
             Friendship
             is
             Charity
             inclosed
             .
             In
             a
             word
             ,
             Charity
             is
             Friendship
             expanded
             ,
             like
             the
             force
             of
             the
             Sun
             when
             he
             riseth
             above
             the
             Horizon
             and
             shineth
             upon
             all
             the
             World
             ;
             but
             Charity
             is
             Friendship
             contracted
             ,
             like
             the
             Rays
             of
             that
             glorious
             Light
             drawn
             into
             the
             Center
             of
             a
             Burning-glass
             ,
             and
             made
             more
             warm
             and
             active
             by
             their
             Union
             .
             When
             therefore
             Men
             have
             contracted
             particular
             Friendships
             ,
             and
             espoused
             their
             Souls
             and
             Minds
             to
             one
             another
             ,
             there
             doth
             from
             thence
             arise
             a
             
               new
               Relation
            
             between
             them
             beyond
             what
             common
             Charity
             createth
             ;
             from
             which
             
               new
               Relation
            
             there
             accrue
             
               new
               Rights
            
             to
             the
             related
             Parties
             .
             For
             mutual
             
             Friendship
             is
             not
             a
             Metaphysical
             Nothing
             ,
             created
             merely
             for
             Contemplation
             ,
             for
             such
             as
             are
             contracted
             in
             its
             holy
             Bands
             to
             stare
             upon
             each
             other's
             Faces
             and
             make
             Dialogues
             of
             News
             and
             Prettinesses
             ,
             or
             to
             look
             Babies
             in
             one
             another's
             Eyes
             ;
             but
             a
             substantial
             and
             important
             Vertue
             that
             is
             fitted
             for
             the
             noblest
             purposes
             ,
             to
             be
             an
             Alloy
             to
             our
             sorrows
             ,
             an
             Ease
             to
             our
             Passions
             ,
             a
             Discharge
             of
             our
             Oppressions
             ,
             a
             Sanctuary
             to
             our
             Calamities
             ,
             a
             Counsellor
             of
             our
             Doubts
             ,
             a
             Repository
             of
             our
             Secrets
             ,
             and
             an
             Improvement
             of
             our
             Meditations
             ;
             a
             Champion
             to
             our
             Innocence
             ,
             and
             an
             Advocate
             for
             our
             Interest
             both
             with
             God
             and
             Men
             ;
             to
             these
             brave
             Purposes
             serveth
             every
             real
             Friendship
             ,
             and
             without
             these
             it
             is
             only
             the
             empty
             Name
             and
             Shadow
             of
             Friendship
             .
             When
             therefore
             Men
             combine
             and
             unite
             together
             in
             this
             close
             and
             near
             Relation
             ,
             they
             give
             each
             other
             a
             Right
             to
             themselves
             to
             all
             the
             above-named
             Uses
             and
             Purposes
             ,
             to
             be
             Guides
             and
             Comforts
             to
             each
             other
             in
             their
             Doubts
             and
             Sorrows
             ,
             Monitors
             and
             Remembrancers
             in
             their
             Errors
             and
             Oblivions
             ,
             Shelters
             and
             Refuges
             in
             their
             Oppressions
             and
             Calamities
             ,
             and
             faithful
             Trustees
             and
             Secretaries
             to
             each
             other's
             Confidencies
             
             and
             Thoughts
             .
             These
             are
             the
             great
             Rights
             of
             Friendship
             ,
             which
             whosoever
             detaineth
             or
             with-holdeth
             from
             his
             Friend
             is
             a
             false
             ,
             and
             unjust
             Correspondent
             in
             that
             brave
             and
             noble
             Relation
             :
             For
             when
             we
             mutually
             contract
             particular
             Friendships
             with
             one
             another
             ,
             it
             is
             to
             these
             great
             purposes
             ,
             or
             it
             is
             not
             Friendship
             :
             and
             when
             to
             these
             purposes
             we
             have
             once
             joyned
             hands
             ,
             and
             struck
             particular
             Amities
             with
             one
             another
             ,
             we
             are
             bound
             by
             the
             tyes
             of
             common
             Honesty
             and
             Iustice
             ,
             so
             far
             as
             we
             are
             able
             ,
             to
             make
             good
             our
             Contract
             to
             all
             those
             Intents
             and
             Purposes
             it
             extendeth
             to
             .
          
           
             VI.
             THERE
             is
             the
             Relation
             of
             Masters
             and
             Servants
             :
             for
             between
             Master
             and
             Servant
             there
             are
             
               mutual
               Engagements
            
             ,
             which
             are
             either
             expressed
             in
             their
             Contract
             ,
             or
             implyed
             in
             their
             Relation
             ;
             and
             whether
             there
             be
             any
             formal
             Contract
             between
             them
             ,
             or
             no
             ,
             their
             very
             Relation
             is
             an
             implicit
             Bargain
             ,
             and
             supposeth
             a
             mutual
             Engagement
             to
             one
             another
             .
             By
             being
             a
             Servant
             to
             another
             ,
             I
             put
             my self
             into
             his
             hands
             and
             disposal
             ,
             and
             devote
             my
             Time
             and
             Pains
             and
             Labour
             to
             him
             ;
             by
             vertue
             of
             which
             he
             acquireth
             a
             just
             Right
             to
             my
             time
             and
             service
             ,
             my
             fidelity
             and
             chearful
             Obedience
             :
             and
             therefore
             
             if
             either
             by
             Gaming
             ,
             Loitering
             or
             Company-keeping
             ,
             I
             alienate
             my
             Time
             from
             him
             ;
             or
             if
             by
             my
             Sloth
             and
             Idleness
             I
             rob
             him
             of
             my
             Pains
             and
             Labour
             ,
             or
             by
             my
             hypocritical
             Eye-service
             ,
             or
             betraying
             his
             Trusts
             ,
             or
             wasting
             or
             embezzeling
             his
             Goods
             ,
             I
             deprive
             him
             of
             my
             Truth
             and
             Fidelity
             ;
             or
             if
             lastly
             by
             my
             Stubborness
             and
             Obstinacy
             I
             purloin
             from
             him
             my
             Duty
             and
             Obedience
             ,
             I
             am
             a
             dishonest
             and
             unjust
             Servant
             ;
             and
             however
             I
             may
             escape
             now
             ,
             must
             one
             day
             expect
             to
             give
             an
             Account
             to
             my
             Just
             and
             All-seeing
             Master
             in
             Heaven
             .
             And
             accordingly
             in
             Scripture
             Servants
             are
             enjoyned
             to
             
               obey
               their
               Masters
               in
               all
               things
               ,
            
             Col.
             iii.
             22.
             
             And
             
               to
               do
               service
               to
               them
               with
               good
               will.
            
             Eph.
             vi
             .
             7.
             
             To
             serve
             them
             with
             
               singleness
               of
               heart
            
             ,
             not
             to
             purloin
             their
             Goods
             ,
             or
             answer
             them
             again
             in
             a
             froward
             and
             surly
             manner
             ,
             Tit.
             ii
             .
             9
             ,
             10.
             
             Since
             then
             they
             stand
             obliged
             to
             these
             Duties
             both
             by
             Precept
             of
             Scripture
             ,
             and
             the
             natural
             Engagement
             of
             their
             Relation
             ;
             it
             is
             plain
             they
             cannot
             act
             contrary
             thereunto
             ,
             without
             openly
             transgressing
             the
             Laws
             of
             God
             ,
             and
             trepassing
             on
             the
             Rights
             of
             Men.
             And
             so
             on
             the
             other
             hand
             ,
             by
             being
             a
             Master
             to
             another
             ,
             I
             stand
             engaged
             to
             maintain
             and
             protect
             him
             
             in
             my
             service
             ,
             to
             pay
             him
             the
             Wages
             ,
             or
             teach
             him
             the
             Trade
             for
             which
             he
             serveth
             me
             ;
             not
             to
             out-task
             his
             Ability
             ,
             nor
             impose
             any
             thing
             on
             him
             but
             what
             is
             tolerable
             and
             merciful
             ;
             to
             Correct
             him
             with
             gentleness
             ,
             prudence
             and
             mercy
             ,
             and
             not
             to
             restrain
             him
             too
             rigidly
             from
             fitting
             and
             healthful
             Recreation
             :
             and
             above
             all
             ,
             to
             admonish
             him
             of
             his
             Faults
             ,
             instruct
             him
             in
             his
             Duty
             ,
             and
             give
             him
             all
             chearful
             Encouragements
             to
             Well-doing
             .
             For
             I
             ought
             to
             consider
             ,
             that
             I
             am
             Master
             of
             a
             Man
             of
             the
             same
             kind
             with
             my self
             ,
             that
             hath
             Right
             upon
             that
             account
             to
             be
             treated
             humanely
             ;
             which
             if
             I
             do
             not
             instead
             of
             being
             a
             just
             Master
             ,
             I
             am
             a
             savage
             Tyrant
             :
             and
             also
             I
             should
             consider
             that
             I
             am
             Master
             of
             an
             
               immortal
               Man
            
             ,
             who
             upon
             that
             account
             hath
             a
             Right
             to
             be
             treated
             religiously
             ,
             that
             hath
             a
             Soul
             to
             be
             saved
             ,
             and
             an
             eternal
             Interest
             to
             be
             secured
             ;
             which
             if
             I
             take
             no
             care
             of
             ,
             I
             treat
             him
             rather
             as
             my
             Dog
             ,
             than
             my
             Servant
             ,
             as
             a
             Beast
             that
             perisheth
             ,
             than
             as
             a
             Man
             that
             is
             to
             live
             for
             ever
             .
             So
             that
             if
             any
             of
             these
             ways
             I
             am
             wanting
             to
             my
             Servant
             ,
             I
             am
             a
             Transgressor
             of
             that
             Rule
             of
             Righteousness
             that
             is
             founded
             in
             my
             Relation
             to
             him
             ;
             and
             though
             the
             crying
             Necessities
             of
             his
             Soul
             and
             Body
             cannot
             penetrate
             my
             Ears
             ,
             nor
             
             move
             my
             Adamantine
             Bowels
             to
             a
             more
             just
             and
             pious
             Treatment
             ;
             yet
             the
             Cry
             of
             those
             Wrongs
             and
             Injuries
             I
             do
             him
             by
             my
             unjust
             ,
             inhumane
             and
             irreligious
             Usage
             ,
             will
             certainly
             penetrate
             the
             Ears
             of
             God
             ,
             and
             provoke
             his
             Vengeance
             to
             a
             dire
             Retribution
             of
             it
             .
          
           
             VII
             .
             THERE
             is
             the
             Relation
             of
             Trustees
             to
             those
             that
             trust
             them
             :
             for
             he
             who
             trusteth
             another
             doth
             thereby
             create
             a
             very
             near
             and
             intimate
             Relation
             to
             him
             ;
             so
             far
             forth
             as
             he
             trusteth
             him
             ,
             he
             putteth
             his
             case
             into
             his
             hands
             ,
             and
             depositeth
             his
             Interest
             in
             his
             Disposal
             ,
             and
             thereby
             createth
             him
             his
             Proxy
             ,
             or
             his
             
               second
               self
            
             .
             So
             that
             when
             I
             accept
             of
             the
             Trust
             that
             another
             offereth
             me
             ,
             whether
             it
             be
             to
             be
             an
             Arbitrator
             in
             his
             Cause
             ,
             or
             an
             Executor
             of
             his
             Will
             ,
             or
             a
             Guardian
             to
             his
             Children
             ,
             or
             a
             Keeper
             of
             any
             Pledge
             or
             Depositum
             he
             committeth
             to
             me
             ,
             I
             do
             thereby
             enter
             into
             a
             close
             Alliance
             and
             Relation
             with
             him
             ;
             I
             put
             on
             his
             Person
             ,
             engage
             to
             supply
             his
             place
             ,
             to
             act
             as
             his
             Representative
             ,
             or
             
               alter
               ego
            
             ,
             and
             so
             far
             as
             he
             trusteth
             and
             confideth
             in
             me
             ,
             to
             do
             for
             him
             as
             if
             the
             case
             were
             
               my
               own
            
             ,
             to
             determine
             his
             Cause
             ,
             to
             execute
             his
             Will
             ,
             and
             dispose
             of
             his
             Children
             ,
             and
             secure
             his
             Pledges
             to
             him
             as
             if
             I
             were
             himself
             ,
             and
             those
             were
             all
             
             
               my
               own
            
             .
             And
             by
             entring
             into
             this
             near
             Relation
             to
             him
             ,
             I
             give
             him
             a
             Right
             so
             far
             forth
             as
             he
             intrusteth
             me
             ,
             to
             my
             Skill
             and
             
               Care
               ,
               Fidelity
            
             and
             Industry
             ;
             all
             which
             by
             putting
             on
             his
             Person
             I
             have
             listed
             and
             engaged
             in
             his
             Service
             .
             So
             that
             if
             by
             my
             own
             Carelesness
             or
             Neglect
             I
             suffer
             any
             of
             his
             Trusts
             to
             miscarry
             ,
             I
             am
             highly
             dishonest
             and
             injurious
             to
             him
             ;
             because
             I
             undertook
             to
             do
             for
             him
             all
             that
             I
             can
             suppose
             he
             would
             have
             done
             for
             himself
             ,
             had
             he
             been
             Master
             of
             my
             Skill
             and
             Ability
             .
             But
             if
             for
             a
             Bribe
             ,
             or
             to
             serve
             my
             Interest
             ,
             I
             betray
             the
             Trust
             he
             committed
             to
             me
             ,
             or
             convert
             it
             to
             my
             own
             Advantage
             ;
             I
             rob
             him
             more
             basely
             and
             infamously
             ,
             than
             if
             I
             bad
             him
             stand
             ,
             and
             demanded
             his
             Purse
             upon
             the
             High-way
             .
             For
             then
             I
             had
             robbed
             him
             in
             the
             person
             of
             an
             Enemy
             ,
             but
             now
             I
             rob
             him
             in
             his
             own
             ,
             and
             make
             use
             of
             that
             Trust
             to
             betray
             his
             Interest
             ,
             by
             which
             I
             was
             as
             much
             obliged
             to
             secure
             and
             defend
             it
             ,
             as
             if
             I
             had
             exchanged
             Persons
             with
             him
             ,
             and
             his
             Interest
             were
             my
             own
             :
             and
             to
             betray
             his
             Interest
             for
             my
             own
             Advantage
             ,
             when
             he
             had
             made
             me
             his
             
               second
               Self
            
             ,
             and
             I
             had
             engaged
             my self
             to
             be
             so
             ,
             is
             a
             piece
             of
             the
             most
             inhumane
             and
             disingenuous
             Persidiousness
             and
             Injustice
             ;
             because
             by
             
             thus
             doing
             I
             abuse
             his
             good
             Opinion
             of
             me
             ,
             for
             which
             I
             stand
             obliged
             to
             him
             ,
             into
             an
             occasion
             of
             betraying
             him
             .
             So
             that
             in
             effect
             I
             have
             borrowed
             his
             Person
             ,
             which
             he
             freely
             lent
             me
             ,
             only
             to
             rob
             and
             despoil
             him
             ;
             and
             from
             his
             confidence
             in
             my
             Truth
             and
             Fidelity
             ,
             by
             which
             he
             was
             justly
             intitled
             to
             it
             ,
             have
             basely
             taken
             occasion
             to
             defraud
             him
             of
             that
             Trust
             ,
             which
             he
             freely
             deposited
             in
             my
             hands
             and
             disposal
             .
          
           
             VIII
             .
             THERE
             is
             the
             Relation
             of
             the
             Benefactor
             to
             the
             Receiver
             :
             for
             he
             who
             doth
             good
             to
             another
             ,
             doth
             thereby
             contract
             a
             Relation
             to
             him
             ;
             because
             in
             doing
             good
             to
             him
             he
             espouseth
             his
             Interest
             ,
             and
             in
             espousing
             his
             Interest
             he
             espouseth
             himself
             :
             he
             performeth
             the
             part
             of
             his
             Brother
             ,
             of
             his
             Father
             ,
             and
             his
             God
             ,
             whose
             highest
             Character
             and
             Elogium
             is
             to
             
               be
               good
            
             and
             to
             
               do
               good
            
             ;
             and
             consequently
             in
             all
             these
             Capacities
             he
             standeth
             related
             to
             him
             .
             And
             by
             vertue
             of
             this
             Relation
             he
             acquireth
             a
             Right
             in
             the
             Person
             obliged
             ,
             to
             be
             esteemed
             and
             beloved
             by
             him
             ;
             to
             be
             pray'd
             for
             and
             requited
             by
             him
             whenever
             he
             hath
             opportunity
             ,
             and
             ability
             .
             For
             there
             is
             always
             a
             Right
             acquired
             by
             Benefits
             ,
             where
             there
             was
             none
             antecedently
             :
             he
             who
             doth
             a
             good
             turn
             ,
             
             deserveth
             and
             meriteth
             of
             him
             that
             receiveth
             it
             ;
             and
             what
             he
             deserveth
             ,
             he
             hath
             a
             Right
             to
             .
             So
             that
             every
             Receiver
             is
             Debtor
             to
             his
             Benefactor
             ;
             he
             oweth
             him
             all
             the
             good
             he
             receiveth
             from
             him
             ;
             and
             is
             always
             obliged
             to
             a
             thankful
             acknowledgment
             ,
             and
             whenever
             he
             hath
             opportunity
             to
             an
             equivalent
             Requital
             .
             For
             though
             my
             Benefactor
             giveth
             me
             his
             benefit
             freely
             ,
             as
             having
             no
             need
             of
             it
             himself
             ,
             or
             at
             least
             not
             so
             much
             as
             I
             ,
             and
             therefore
             cannot
             legally
             demand
             a
             Repayment
             of
             it
             ;
             yet
             whatsoever
             he
             giveth
             me
             ,
             he
             deserveth
             of
             me
             ,
             and
             whenever
             our
             Circumstances
             change
             and
             he
             hath
             my
             Need
             ,
             and
             I
             his
             Ability
             ,
             I
             am
             in
             Conscience
             as
             much
             obliged
             to
             repay
             it
             ,
             as
             if
             he
             had
             lent
             it
             me
             upon
             Bond.
             In
             this
             case
             my
             Ability
             is
             Security
             for
             the
             Benefit
             I
             owe
             him
             ,
             and
             his
             Need
             is
             a
             just
             Demand
             of
             it
             ;
             and
             therefore
             since
             what
             he
             hath
             merited
             of
             me
             is
             his
             Due
             ,
             I
             am
             extremely
             unjust
             ,
             if
             when
             his
             Needs
             do
             demand
             it
             ,
             I
             do
             not
             repay
             him
             so
             far
             as
             I
             am
             able
             .
             But
             if
             either
             I
             am
             not
             able
             to
             repay
             him
             an
             equivalent
             Benefit
             ,
             or
             he
             hath
             no
             need
             or
             occasion
             for
             it
             ;
             I
             am
             bound
             in
             justice
             to
             express
             my
             Gratitude
             to
             him
             in
             thankful
             Remembrances
             and
             Acknowledments
             ,
             to
             take
             all
             fair
             Occasions
             to
             own
             and
             celebrate
             
             his
             goodness
             ,
             and
             by
             all
             the
             little
             services
             I
             can
             render
             him
             to
             express
             a
             forward
             willingness
             to
             make
             him
             a
             full
             requital
             .
             For
             as
             in
             matter
             of
             Debt
             ,
             he
             who
             cannot
             pay
             all
             must
             Compound
             and
             pay
             so
             far
             as
             he
             is
             able
             ;
             so
             in
             the
             matter
             of
             Benefits
             ,
             he
             who
             cannot
             make
             a
             compleat
             Requital
             ,
             is
             obliged
             in
             justice
             to
             make
             some
             small
             Composition
             ,
             and
             pay
             so
             much
             in
             the
             pound
             as
             his
             Ability
             extendeth
             to
             ;
             and
             if
             he
             can
             do
             no
             more
             ,
             to
             express
             a
             
               grateful
               Sense
            
             of
             them
             ,
             and
             give
             thankful
             Words
             for
             beneficial
             Deeds
             ;
             which
             all
             generous
             Benefactors
             esteem
             the
             
               noblest
               Requital
            
             .
             But
             he
             who
             receiveth
             Benefits
             without
             some
             thankful
             Acknowledgment
             ,
             acteth
             the
             part
             of
             a
             Swine
             ,
             that
             greedily
             devoureth
             the
             Acrons
             ,
             and
             never
             looketh
             up
             towards
             the
             Tree
             from
             whence
             they
             drop
             :
             and
             he
             who
             requiteth
             Benefits
             with
             Injuries
             ,
             acteth
             the
             part
             of
             a
             Devil
             ,
             that
             would
             fain
             have
             thrown
             that
             blessed
             Being
             out
             of
             Heaven
             ,
             who
             created
             and
             placed
             him
             in
             it
             .
          
           
             IX
             .
             Ninthly
             and
             Lastly
             ,
             THERE
             is
             the
             Relation
             of
             Creditor
             and
             Debtor
             :
             for
             he
             who
             lendeth
             to
             another
             Man
             ,
             and
             giveth
             him
             Credit
             either
             for
             Mony
             or
             Commodities
             ,
             or
             accepteth
             of
             his
             Security
             for
             what
             he
             lendeth
             to
             another
             ,
             doth
             
             thereby
             contract
             a
             Relation
             to
             him
             ;
             by
             which
             he
             acquireth
             a
             Right
             to
             be
             justly
             repay'd
             according
             to
             Contract
             and
             Agreement
             .
             For
             lending
             and
             crediting
             doth
             not
             alienate
             the
             Property
             ;
             the
             Debtor
             hath
             only
             a
             Right
             to
             use
             what
             he
             borroweth
             for
             his
             present
             Convenience
             or
             Necessity
             ,
             but
             the
             Property
             remaineth
             in
             the
             hands
             of
             the
             Creditor
             ,
             who
             hath
             the
             same
             Right
             to
             it
             as
             when
             it
             was
             in
             his
             own
             Possession
             .
             And
             it
             being
             so
             ,
             the
             Rule
             of
             
               Common
               Iustice
            
             obligeth
             us
             that
             we
             do
             not
             borrow
             more
             than
             we
             have
             a
             fair
             Prospect
             of
             Repaying
             ;
             unless
             he
             that
             crediteth
             us
             knoweth
             our
             Inability
             ,
             and
             is
             willing
             to
             run
             the
             hazard
             .
             For
             he
             who
             engageth
             himself
             in
             Debt
             beyond
             what
             he
             can
             reasonably
             hope
             to
             repay
             ,
             taketh
             that
             from
             his
             Creditor
             upon
             promise
             of
             Payment
             ,
             which
             he
             knoweth
             he
             is
             never
             likely
             to
             restore
             him
             ;
             which
             is
             at
             least
             as
             high
             an
             Injustice
             ,
             as
             if
             he
             had
             taken
             it
             by
             Force
             and
             Violence
             .
             And
             the
             same
             is
             to
             be
             said
             of
             borrowing
             upon
             false
             or
             insufficient
             Securities
             ,
             such
             as
             bad
             Mortgages
             ,
             counterfeit
             Pawns
             ,
             or
             insolvent
             Bonds-men
             :
             for
             he
             who
             taketh
             up
             his
             Neighbour's
             Goods
             or
             Mony
             upon
             such
             Securities
             ,
             as
             he
             knoweth
             are
             incapable
             of
             repaying
             him
             ,
             doth
             as
             manifestly
             wrong
             him
             ,
             as
             
             if
             he
             had
             taken
             them
             by
             Stealth
             ,
             or
             Robbery
             .
             And
             since
             our
             Debts
             are
             our
             Creditor's
             Rights
             ,
             if
             we
             would
             be
             just
             Debtors
             ,
             we
             must
             neither
             reckon
             what
             we
             owe
             to
             be
             our
             own
             ;
             nor
             so
             dispose
             of
             it
             ,
             as
             to
             put
             it
             out
             of
             our
             Power
             to
             restore
             it
             to
             the
             true
             Proprietor
             :
             he
             that
             hath
             so
             much
             of
             his
             own
             ,
             and
             so
             much
             of
             other
             mens
             ,
             ought
             not
             to
             spend
             ,
             or
             give
             ,
             as
             if
             it
             were
             all
             his
             own
             .
             For
             if
             he
             that
             hath
             borrowed
             one
             Thousand
             Pounds
             ,
             and
             is
             worth
             another
             ,
             liveth
             to
             the
             utmost
             height
             and
             proportion
             of
             two
             Thousand
             ,
             he
             must
             necessarily
             spend
             upon
             what
             he
             hath
             borrowed
             ,
             and
             put
             it
             out
             of
             his
             power
             to
             restore
             it
             ;
             and
             in
             so
             doing
             rob
             and
             despoil
             his
             Creditor
             ,
             to
             maintain
             himself
             in
             his
             Prodigality
             .
             And
             as
             Debtors
             ought
             to
             be
             careful
             so
             to
             dispose
             of
             what
             they
             owe
             ,
             as
             that
             they
             may
             be
             able
             to
             repay
             it
             ;
             so
             they
             ought
             to
             be
             no
             less
             careful
             to
             repay
             it
             upon
             due
             Demand
             ,
             or
             according
             to
             Contract
             and
             Agreement
             .
             For
             as
             it
             is
             unjust
             to
             deprive
             a
             Creditor
             of
             his
             Mony
             ,
             so
             it
             is
             unjust
             to
             deprive
             him
             of
             the
             Use
             and
             Possession
             of
             it
             ,
             any
             longer
             than
             he
             consenteth
             and
             agreeth
             to
             it
             :
             because
             as
             he
             hath
             Right
             to
             his
             Mony
             ,
             so
             he
             hath
             Right
             to
             possess
             and
             use
             it
             .
             And
             therefore
             for
             Debtors
             to
             
             defer
             and
             protract
             their
             payments
             without
             their
             Creditors
             Consent
             ,
             when
             it
             is
             in
             their
             power
             to
             discharge
             them
             ,
             to
             put
             them
             upon
             fruitless
             Attendances
             ,
             and
             make
             advantages
             of
             their
             mony
             against
             their
             consent
             ,
             and
             beyond
             their
             Contracts
             and
             Agreements
             ,
             is
             a
             degree
             of
             Injustice
             next
             to
             that
             of
             Robbing
             and
             despoiling
             them
             of
             it
             ;
             because
             by
             thus
             doing
             they
             do
             not
             only
             force
             their
             Creditors
             to
             waste
             their
             time
             in
             tedious
             Attendances
             and
             take
             them
             off
             from
             their
             other
             businesses
             ,
             but
             also
             rob
             them
             of
             the
             Use
             and
             Possession
             of
             their
             Mony
             ;
             which
             they
             have
             as
             much
             Right
             to
             ,
             as
             to
             the
             Mony
             it self
             .
             And
             if
             to
             defer
             Payment
             be
             so
             unrighteous
             in
             a
             Debtor
             ,
             then
             to
             refuse
             and
             deny
             it
             ,
             or
             take
             indirect
             courses
             either
             to
             abate
             ,
             or
             avoid
             it
             ,
             is
             much
             more
             unrighteous
             :
             because
             this
             is
             not
             only
             to
             deprive
             a
             Creditor
             of
             the
             present
             Use
             and
             Possession
             of
             his
             Property
             ,
             but
             of
             his
             Property
             too
             ;
             and
             how
             can
             that
             Man
             call
             any
             thing
             he
             possesseth
             his
             own
             Right
             and
             Property
             ,
             whilst
             he
             thus
             denyeth
             another
             his
             ?
             So
             that
             by
             an
             indispensable
             Rule
             of
             Justice
             ,
             every
             Debtor
             is
             obliged
             rather
             to
             strip
             himself
             of
             all
             ,
             and
             cast
             himself
             naked
             on
             the
             Providence
             of
             God
             ;
             than
             by
             denying
             his
             Debts
             ,
             or
             indirectly
             
             shifting
             the
             payment
             of
             them
             ,
             to
             Feather
             his
             Nest
             with
             the
             Spoils
             of
             his
             Neighbour
             .
             When
             therefore
             by
             refusing
             to
             pay
             what
             we
             owe
             ,
             we
             force
             our
             Creditors
             upon
             costly
             ,
             or
             troublesome
             Suits
             to
             recover
             their
             own
             ;
             or
             by
             pleading
             Protections
             ,
             or
             sheltring
             our selves
             in
             a
             Prison
             ,
             we
             avoid
             being
             forced
             to
             it
             by
             Law
             ;
             or
             by
             fraudulent
             Breakin
             gs
             ,
             we
             necessitate
             them
             to
             Compound
             our
             Debts
             ,
             and
             accept
             a
             Part
             for
             the
             Whole
             ;
             which
             soever
             of
             these
             ways
             we
             take
             ,
             I
             say
             ,
             to
             deprive
             our
             Creditors
             of
             their
             Rights
             ,
             we
             are
             inexcusably
             dishonest
             ,
             and
             unrighteous
             .
             And
             though
             by
             these
             ,
             or
             such
             like
             
               knavish
               Evasions
            
             ,
             we
             may
             force
             them
             to
             acquit
             and
             discharge
             us
             ,
             yet
             we
             cannot
             force
             God
             ,
             in
             whose
             Book
             of
             Accounts
             our
             Debts
             are
             recorded
             ,
             as
             well
             as
             in
             theirs
             ;
             and
             it
             concerneth
             us
             sadly
             to
             consider
             ,
             that
             there
             is
             nothing
             can
             cross
             ,
             or
             cancel
             them
             there
             ,
             but
             only
             a
             full
             Restitution
             ;
             and
             that
             if
             they
             are
             not
             cancelled
             there
             ,
             all
             the
             Tricks
             and
             Evasions
             in
             the
             World
             will
             never
             be
             able
             to
             secure
             us
             from
             a
             dismal
             Reckoning
             ,
             and
             a
             more
             dismal
             Execution
             .
          
           
             AND
             thus
             you
             see
             what
             those
             acquired
             Rights
             are
             which
             are
             due
             from
             Man
             to
             Man
             upon
             account
             of
             their
             Civil
             and
             Sacred
             Relations
             .
          
        
         
           
           
             
               CHAP.
               V.
            
             Of
             Justice
             ,
             as
             it
             preserves
             the
             Rights
             of
             Men
             acquired
             by
             
               Legal
               Possession
            
             .
          
           
             II.
             THERE
             are
             other
             Rights
             acquired
             by
             
               Legal
               Possession
            
             .
             For
             when
             there
             was
             but
             one
             Man
             ,
             he
             was
             Lord
             and
             Proprietor
             of
             all
             this
             lower
             World
             ;
             but
             when
             he
             had
             propagated
             a
             Family
             from
             his
             Loyns
             ,
             and
             that
             Family
             was
             by
             degrees
             branched
             into
             several
             Tribes
             ;
             he
             sent
             forth
             these
             Tribes
             under
             the
             Conduct
             of
             their
             Heads
             ,
             Fathers
             ,
             and
             Princes
             to
             go
             and
             take
             Possession
             of
             such
             ,
             and
             such
             Portions
             of
             his
             Earth
             ,
             as
             their
             Numbers
             ,
             Necessities
             and
             Conveniencies
             required
             ;
             which
             when
             they
             had
             done
             ,
             the
             Prince
             and
             Father
             of
             each
             Tribe
             divided
             his
             Land
             among
             the
             Members
             of
             it
             ,
             and
             shared
             it
             into
             particular
             Properties
             ,
             proportionably
             to
             the
             Merit
             ,
             or
             Number
             of
             the
             particular
             Families
             contained
             in
             it
             ;
             and
             when
             any
             of
             these
             Tribes
             became
             too
             numerous
             and
             burthensome
             to
             the
             Land
             that
             was
             thus
             divided
             among
             them
             ,
             they
             sent
             forth
             Colonies
             from
             among
             themselves
             ,
             to
             take
             Possession
             of
             the
             next
             unpeopled
             
             Country
             bordering
             upon
             them
             ;
             which
             when
             they
             had
             done
             ,
             the
             Leader
             of
             the
             Colony
             divided
             it
             among
             his
             Followers
             :
             and
             so
             as
             they
             increased
             and
             multiplyed
             ,
             they
             spread
             themselves
             from
             Country
             to
             Country
             ,
             till
             they
             had
             shared
             the
             World
             into
             Nations
             ,
             and
             divided
             the
             Nations
             into
             distinct
             and
             particular
             Properties
             ,
             and
             Families
             .
             And
             this
             Division
             was
             the
             
               Original
               Law
            
             ,
             by
             which
             each
             Family
             claimed
             as
             its
             Property
             the
             share
             that
             was
             allotted
             to
             it
             :
             and
             since
             the
             Father
             of
             Mankind
             was
             intitled
             by
             God
             ,
             who
             is
             the
             
               supreme
               Proprietor
            
             to
             all
             this
             Terrestrial
             Globe
             ,
             he
             had
             an
             undoubted
             Right
             to
             divide
             it
             among
             the
             several
             Tribes
             that
             descended
             from
             him
             ;
             and
             therefore
             since
             he
             impowred
             the
             Heads
             and
             Princes
             of
             his
             Tribes
             ,
             to
             take
             Possession
             of
             such
             and
             such
             Portions
             ,
             and
             divide
             it
             among
             their
             Families
             ;
             not
             only
             each
             
               particular
               Tribe
            
             had
             an
             undoubted
             Right
             to
             the
             Portion
             allotted
             to
             it
             by
             him
             that
             was
             Head
             of
             them
             all
             ,
             but
             each
             particular
             Family
             had
             an
             undoubted
             Right
             to
             the
             share
             that
             was
             allotted
             to
             it
             ,
             by
             him
             that
             was
             the
             Head
             of
             the
             Tribe
             it
             belonged
             to
             .
             And
             thus
             you
             see
             the
             first
             Division
             of
             the
             World
             among
             Men
             was
             the
             great
             Law
             of
             Property
             ;
             and
             that
             whatsoever
             Men
             were
             possessed
             of
             
             by
             it
             ,
             they
             had
             an
             undoubted
             Right
             and
             Title
             to
             :
             and
             upon
             this
             Law
             all
             the
             Meums
             and
             Tuums
             ,
             the
             particular
             Rights
             and
             Properties
             that
             are
             now
             in
             the
             World
             are
             founded
             .
             For
             though
             in
             process
             of
             time
             not
             only
             the
             Tribes
             and
             Colonies
             incroached
             upon
             one
             another
             ,
             'till
             the
             stronger
             by
             swallowing
             up
             the
             weaker
             grew
             into
             Kingdoms
             and
             Empires
             ;
             but
             even
             the
             particular
             Families
             also
             of
             these
             Tribes
             and
             Colonies
             incroach'd
             upon
             each
             other
             ,
             and
             either
             by
             Fraud
             or
             Oppression
             robbed
             their
             Neighbours
             of
             their
             
               Original
               share
            
             ;
             so
             that
             those
             Rights
             and
             Properties
             which
             were
             made
             by
             the
             
               Primitive
               Divisions
            
             ,
             seem
             for
             the
             most
             part
             if
             not
             altogether
             extinguished
             ;
             yet
             it
             is
             to
             be
             considered
             ,
             that
             the
             Laws
             now
             extant
             do
             suppose
             all
             Alienations
             of
             Property
             from
             the
             first
             Owners
             to
             have
             been
             made
             according
             to
             that
             
               Original
               Law
            
             of
             division
             ;
             which
             Law
             did
             not
             so
             unalienably
             entail
             on
             those
             Tribes
             and
             Families
             their
             appropriate
             Shares
             ,
             but
             that
             they
             might
             either
             sell
             or
             give
             them
             away
             ,
             or
             forfeit
             them
             :
             and
             if
             either
             of
             these
             ways
             those
             Shares
             have
             passed
             through
             all
             successive
             Generations
             till
             now
             from
             Tribe
             to
             Tribe
             ,
             or
             Family
             to
             Family
             ,
             the
             
               present
               Possessors
            
             are
             justly
             intitled
             to
             them
             by
             that
             
               Original
               Law
            
             of
             
             Division
             .
             And
             that
             they
             have
             thus
             passed
             ,
             
               all
               Laws
            
             now
             extant
             do
             suppose
             :
             the
             Law
             of
             Nations
             supposeth
             those
             Countries
             that
             are
             held
             by
             Right
             of
             Conquest
             ,
             to
             have
             been
             justly
             forfeited
             to
             the
             Conqueror
             ;
             and
             that
             unless
             they
             are
             so
             ,
             his
             Conquest
             is
             Robbery
             ,
             and
             not
             Right
             :
             the
             Municipal
             Laws
             of
             Countries
             do
             suppose
             the
             Estates
             of
             particular
             Families
             to
             be
             held
             by
             the
             Right
             of
             Donation
             ,
             or
             Purchase
             from
             the
             true
             Proprietor
             ,
             and
             that
             unless
             they
             are
             so
             ,
             their
             first
             Possession
             was
             a
             Theft
             and
             not
             a
             Right
             :
             and
             therefore
             neither
             the
             Law
             of
             Nations
             ,
             nor
             the
             Law
             of
             Countries
             do
             allow
             either
             Conquerors
             ,
             or
             Families
             to
             be
             
               rightful
               Possessors
            
             of
             their
             Conquests
             ,
             and
             Estates
             ,
             so
             long
             as
             there
             appeareth
             any
             
               just
               Claim
            
             against
             them
             .
             But
             though
             the
             first
             Possession
             should
             be
             obtained
             either
             by
             unjust
             Conquest
             ,
             or
             by
             Fraud
             and
             Oppression
             ;
             yet
             if
             it
             continue
             in
             the
             Lineage
             or
             Family
             of
             the
             unjust
             Possessor
             ,
             till
             all
             just
             Claim
             against
             it
             be
             extinguish'd
             ,
             the
             Law
             must
             suppose
             it
             to
             be
             obtained
             justly
             ,
             because
             there
             appeareth
             no
             Evidence
             to
             the
             contrary
             .
             And
             indeed
             when
             a
             Dominion
             ,
             or
             an
             Estate
             ,
             which
             was
             at
             first
             unjustly
             obtained
             ,
             hath
             been
             so
             long
             successively
             possessed
             ,
             as
             that
             no
             Man
             can
             produce
             a
             
             just
             Claim
             and
             Title
             to
             it
             ,
             it
             must
             be
             either
             the
             present
             Possessor's
             ,
             or
             no-bodies
             :
             but
             then
             when
             God
             ,
             who
             is
             the
             
               supreme
               Proprietor
            
             of
             all
             ,
             doth
             by
             his
             providential
             Permission
             continue
             any
             ill-got
             Possession
             ,
             till
             all
             lawful
             Claim
             to
             it
             is
             worn
             out
             ,
             he
             doth
             thereby
             intitle
             the
             
               present
               Possessor
            
             to
             it
             ,
             and
             createth
             it
             his
             Right
             and
             Property
             .
             For
             though
             God's
             Providence
             can
             be
             no
             Rule
             against
             his
             
               Revealed
               Will
            
             ,
             nor
             consequently
             can
             authorize
             any
             Man
             to
             possess
             what
             another
             hath
             a
             just
             Claim
             to
             ,
             because
             his
             Revealed
             Will
             forbiddeth
             it
             :
             yet
             it
             is
             to
             be
             considered
             ,
             that
             when
             no
             Man
             can
             justly
             Claim
             what
             I
             Possess
             ,
             I
             wrong
             no
             Man
             in
             possessing
             it
             ,
             and
             consequently
             am
             in
             no
             wise
             forbidden
             it
             by
             God's
             Revealed
             Will
             ;
             and
             therefore
             in
             this
             Case
             by
             his
             
               Providential
               Continuance
            
             of
             the
             Inheritance
             of
             it
             to
             me
             ,
             he
             giveth
             me
             free
             Leave
             to
             possess
             it
             ;
             and
             that
             Leave
             is
             an
             implicit
             Conveyance
             of
             a
             just
             Right
             and
             Title
             to
             it
             .
             So
             that
             
               Legal
               Possession
            
             ,
             when
             there
             is
             no
             Iust
             or
             
               Legal
               Claim
            
             against
             it
             ,
             is
             an
             undoubted
             Right
             ,
             a
             Right
             founded
             on
             the
             free
             Donation
             of
             God
             ,
             who
             is
             the
             
               Supreme
               Proprietor
            
             of
             all
             things
             :
             and
             therefore
             Iustice
             obligeth
             us
             not
             to
             rob
             ,
             or
             deprive
             Men
             of
             what
             they
             are
             intitled
             to
             by
             Law
             ;
             
             nor
             to
             despoil
             any
             Man
             by
             Stealth
             ,
             or
             strip
             him
             by
             Violence
             ,
             or
             defraud
             him
             by
             Craft
             and
             cunning
             Insinuation
             of
             any
             Right
             ,
             or
             Property
             to
             which
             the
             Law
             intitleth
             him
             ;
             because
             by
             thus
             doing
             we
             do
             not
             only
             wrong
             Man
             of
             that
             Right
             which
             by
             
               Legal
               Conveyance
            
             he
             deriveth
             from
             God
             ,
             but
             we
             do
             also
             wrong
             God
             himself
             by
             presuming
             to
             alienate
             his
             Bequests
             ,
             and
             to
             reverse
             and
             cancel
             his
             Donations
             .
             For
             he
             who
             by
             Stealth
             ,
             or
             Robbery
             ,
             or
             Fraud
             depriveth
             another
             of
             his
             Property
             ,
             doth
             impiously
             invade
             
               God's
               Right
            
             of
             bestowing
             his
             own
             where
             he
             pleaseth
             ;
             and
             refuseth
             to
             stand
             to
             that
             Division
             ,
             and
             Allotment
             which
             
               his
               Providence
            
             hath
             made
             in
             his
             own
             World
             :
             he
             doth
             in
             effect
             declare
             in
             his
             Actions
             ,
             that
             God
             hath
             nothing
             to
             do
             to
             share
             his
             World
             among
             his
             Creatures
             ,
             that
             he
             will
             not
             endure
             him
             to
             reign
             Lord
             and
             Master
             in
             his
             own
             Family
             of
             Beings
             ,
             nor
             allow
             
               his
               Providence
            
             to
             Carve
             and
             distribute
             his
             own
             Bread
             and
             Meat
             among
             his
             Children
             ;
             but
             that
             he
             will
             snatch
             from
             every
             one's
             Trencher
             ,
             and
             Carve
             what
             he
             pleases
             for
             himself
             out
             of
             every
             Man's
             Commons
             ,
             and
             Allowance
             .
             So
             that
             to
             deprive
             another
             ,
             you
             see
             ,
             of
             what
             he
             is
             Legally
             possessed
             of
             is
             a
             high
             ,
             and
             crying
             Injustice
             against
             God
             and
             Men
             :
             for
             he
             that
             will
             needs
             have
             more
             of
             God's
             Goods
             than
             God
             hath
             
             given
             him
             ,
             is
             an
             
               impious
               Robber
            
             of
             God
             ;
             and
             he
             that
             will
             needs
             have
             those
             Goods
             of
             God
             which
             he
             hath
             given
             to
             another
             ,
             must
             be
             an
             
               unjust
               Robber
            
             of
             Man.
             If
             therefore
             we
             have
             injuriously
             deprived
             another
             of
             his
             Legal
             Rights
             ,
             we
             are
             bound
             by
             all
             the
             ties
             of
             Religion
             towards
             God
             ,
             and
             of
             Honesty
             towards
             Men
             ,
             to
             make
             what
             Restitution
             we
             are
             able
             :
             for
             it
             is
             certain
             that
             my
             wrongful
             Seisure
             of
             what
             is
             another
             Man's
             doth
             not
             alienate
             his
             Right
             to
             it
             ,
             so
             that
             he
             hath
             the
             same
             Right
             to
             it
             while
             I
             keep
             it
             from
             him
             ,
             as
             he
             had
             at
             first
             when
             I
             took
             it
             from
             him
             ,
             and
             consequently
             till
             I
             restore
             it
             back
             to
             him
             ,
             I
             persist
             to
             wrong
             him
             of
             it
             ;
             and
             my
             detaining
             it
             is
             a
             continued
             Repetition
             of
             that
             Fraud
             ,
             or
             Theft
             ,
             or
             Oppression
             ,
             by
             which
             I
             wrongfully
             seized
             it
             .
             And
             whilst
             I
             thus
             persist
             in
             the
             Sin
             ,
             the
             Guilt
             of
             it
             abideth
             upon
             me
             ;
             and
             I
             am
             justly
             responsible
             to
             the
             Tribunal
             of
             Heaven
             ,
             for
             being
             a
             Robber
             of
             God
             and
             Men.
             Whilst
             therefore
             I
             unjustly
             detain
             what
             is
             another's
             Right
             ,
             I
             keep
             the
             Earnest-peny
             which
             the
             Devil
             gave
             me
             to
             intitle
             him
             to
             my
             Soul
             for
             ever
             ;
             and
             so
             long
             as
             I
             possess
             the
             Spoils
             of
             my
             injured
             Brother
             ,
             I
             maintain
             so
             many
             Evidences
             to
             give
             Testimony
             against
             me
             ,
             and
             to
             raise
             a
             Cry
             on
             me
             as
             high
             as
             the
             Tribunal
             of
             God.
             
          
        
         
           
           
             
               CHAP.
               VI.
            
             Of
             Justice
             in
             reference
             to
             the
             Rights
             acquir'd
             by
             Personal
             Endowments
             ,
             or
             outward
             Rank
             .
          
           
             III.
             THERE
             are
             other
             Rights
             acquired
             by
             
               Personal
               Accomplishments
            
             ,
             such
             as
             Wisdom
             and
             Learning
             ,
             Integrity
             and
             Courage
             ,
             Generosity
             and
             Goodness
             ,
             which
             do
             naturally
             render
             Men
             exceeding
             useful
             and
             beneficial
             to
             the
             World
             ;
             and
             therefore
             by
             these
             Men
             do
             acquire
             a
             just
             Right
             to
             be
             highly
             esteemed
             and
             honoured
             by
             all
             that
             know
             them
             .
             For
             Praise
             and
             Honour
             are
             the
             natural
             Dues
             ,
             the
             Birthright
             and
             Patrimony
             of
             Excellency
             ;
             which
             by
             its
             own
             inherent
             Merit
             challengeth
             Esteem
             and
             Veneration
             :
             he
             who
             excelleth
             another
             ,
             hath
             a
             Right
             to
             be
             preferred
             before
             him
             in
             the
             Esteem
             and
             Value
             of
             the
             World
             ;
             to
             have
             his
             Light
             reflected
             with
             a
             more
             glorious
             Splendor
             ,
             and
             his
             Excellencies
             resounded
             with
             higher
             Elogiums
             .
             Now
             the
             Excellency
             of
             a
             Man
             consisteth
             in
             the
             Graces
             and
             Ornaments
             of
             his
             Mind
             ;
             and
             as
             we
             do
             not
             esteem
             
             a
             Ship
             excellent
             ,
             because
             it
             is
             curiously
             carved
             and
             inlaid
             ,
             but
             because
             it
             is
             exactly
             fitted
             to
             all
             the
             purposes
             of
             Navigation
             ;
             as
             we
             do
             not
             account
             a
             Sword
             to
             be
             excellent
             ,
             because
             it
             hath
             a
             rich
             Hilt
             ,
             or
             Embroidered
             Scabbord
             ,
             but
             because
             it
             hath
             a
             keen
             Edge
             ,
             a
             sharp
             Point
             ,
             or
             a
             good
             Guard
             and
             Temper
             :
             so
             none
             but
             Fools
             will
             esteem
             a
             Man
             to
             be
             excellent
             ,
             because
             he
             hath
             a
             great
             Estate
             ,
             or
             a
             comely
             Body
             ,
             or
             weareth
             fine
             Clothes
             ,
             and
             rich
             Trappings
             ;
             but
             because
             he
             hath
             a
             brave
             and
             a
             goodly
             Mind
             ,
             a
             Soul
             well
             adorned
             with
             Intellectual
             ,
             or
             Moral
             Accomplishments
             .
             These
             are
             the
             Glories
             of
             the
             Man
             ,
             whereas
             all
             the
             rest
             are
             only
             the
             Imbellishments
             of
             his
             Case
             and
             Outside
             .
             So
             that
             the
             true
             stamp
             of
             Nobility
             is
             upon
             the
             Minds
             of
             Men
             ;
             and
             consisteth
             in
             those
             Graces
             of
             Understanding
             and
             Will
             ,
             whereby
             we
             represent
             and
             resemble
             God
             ,
             who
             is
             the
             Pattern
             of
             Excellency
             ,
             and
             the
             Fountain
             of
             Honour
             .
             So
             that
             true
             Honour
             is
             nothing
             else
             but
             a
             due
             Acknowledgment
             of
             the
             Excellencies
             of
             Mens
             Minds
             and
             Wills
             ,
             or
             their
             own
             Intellectual
             or
             Moral
             Accomplishments
             ecchoed
             and
             reverberated
             upon
             them
             in
             just
             Acknowledgments
             and
             Commendations
             ;
             which
             to
             with-hold
             from
             one
             that
             truely
             deserveth
             
             them
             is
             great
             Injustice
             and
             Dishonesty
             .
             For
             he
             who
             detaineth
             from
             a
             worthy
             Person
             those
             honourable
             Acknowledgments
             that
             are
             due
             to
             his
             Virtues
             ,
             robbeth
             Virtue
             it self
             of
             one
             of
             the
             fairest
             Jewels
             in
             her
             Diadem
             ,
             and
             that
             is
             her
             Honour
             and
             Glory
             :
             he
             strippeth
             and
             dispoileth
             her
             of
             her
             Garments
             of
             Praise
             ,
             stealeth
             from
             her
             her
             Native
             Rays
             and
             Luster
             ,
             and
             buries
             her
             alive
             in
             Darkness
             and
             Obscurity
             ;
             and
             therefore
             since
             to
             rob
             a
             
               virtuous
               Person
            
             of
             his
             Honour
             and
             Reputation
             is
             so
             great
             an
             outrage
             to
             Virtue
             it self
             ,
             it
             must
             needs
             be
             highly
             unjust
             and
             dishonest
             .
             And
             herein
             consisteth
             the
             great
             Iniquity
             of
             Detraction
             ,
             and
             of
             lessening
             ,
             or
             debasing
             Mens
             deserved
             Praises
             and
             Commendations
             ;
             which
             is
             a
             higher
             Injustice
             than
             to
             pick
             their
             Purses
             ;
             for
             he
             that
             clips
             or
             imbaseth
             a
             Man's
             Honour
             ,
             robbeth
             him
             of
             his
             best
             and
             dearest
             Property
             ;
             and
             whilst
             he
             sucketh
             the
             Veins
             of
             anothers
             Reputation
             to
             put
             colour
             into
             the
             Cheeks
             of
             his
             own
             ,
             he
             liveth
             upon
             the
             Spoils
             of
             his
             Neighbour
             ;
             and
             is
             every
             whit
             as
             injurious
             to
             him
             ,
             as
             if
             he
             should
             pull
             down
             his
             House
             about
             his
             Ears
             to
             build
             himself
             another
             in
             its
             Ruins
             .
             And
             yet
             how
             common
             is
             this
             unrighteous
             Practice
             among
             Men
             ?
             How
             doth
             this
             groveling
             
             Serpent
             lurk
             almost
             in
             every
             Hedge
             ,
             to
             snap
             at
             the
             Heel
             of
             every
             nobler
             Creature
             that
             passeth
             by
             ?
             Insomuch
             that
             a
             Man
             can
             hardly
             mention
             in
             any
             Company
             another
             Man's
             Excellencies
             ,
             but
             presently
             some
             little
             Viper
             ,
             or
             other
             will
             be
             perking
             up
             to
             sting
             and
             spit
             Poyson
             at
             him
             :
             and
             if
             he
             can
             say
             nothing
             against
             him
             ,
             yet
             something
             he
             will
             seem
             to
             know
             ,
             and
             with
             a
             crafty
             Nod
             or
             Shrug
             ,
             a
             malicious
             Smile
             ,
             or
             Snear
             ,
             suppress
             and
             conceal
             it
             :
             and
             if
             he
             chance
             to
             speak
             of
             another
             ,
             what
             care
             doth
             he
             take
             to
             stifle
             what
             may
             commend
             ,
             and
             blazon
             what
             may
             shame
             and
             disgrace
             him
             ;
             like
             the
             envious
             Panther
             ,
             that
             shadoweth
             in
             dusky
             Colours
             all
             the
             graceful
             Parts
             and
             Features
             but
             carefully
             exposeth
             the
             Spots
             and
             Blemishes
             to
             open
             view
             .
             These
             ,
             and
             a
             thousand
             other
             tricks
             of
             Detraction
             are
             frequently
             practised
             in
             all
             Conversations
             ;
             but
             certainly
             did
             Men
             but
             consider
             what
             a
             
               villanous
               Injustice
            
             this
             is
             ,
             and
             how
             much
             it
             provoketh
             God
             ,
             who
             will
             one
             day
             make
             a
             strict
             Inquisition
             for
             Mens
             good
             Names
             ,
             as
             well
             as
             for
             their
             Blood
             ,
             they
             would
             never
             dare
             to
             allow
             themselves
             in
             such
             a
             crying
             Injustice
             towards
             one
             another
             .
          
           
           
             IV.
             THERE
             are
             other
             Rights
             acquired
             by
             outward
             Rank
             and
             Quality
             ,
             whether
             it
             be
             in
             respect
             of
             titular
             Dignity
             ,
             or
             of
             Wealth
             ,
             and
             large
             Possessions
             ;
             by
             both
             which
             Men
             do
             acquire
             a
             Right
             to
             Civil
             Respect
             and
             outward
             Obeisance
             .
             For
             as
             for
             the
             several
             degrees
             of
             
               Nobility
               ,
               Titles
            
             and
             places
             of
             Dignity
             ,
             by
             which
             Men
             are
             advanc'd
             above
             the
             vulgar
             Class
             into
             the
             upper
             form
             of
             Mankind
             ,
             they
             are
             so
             many
             Marks
             and
             Badges
             of
             Honour
             ;
             by
             which
             the
             King
             ,
             who
             is
             the
             Fountain
             of
             Honour
             ,
             and
             who
             by
             smiling
             on
             a
             Clod
             of
             Earth
             can
             ,
             with
             the
             April
             Sun
             ,
             prefer
             it
             into
             a
             gay
             Flower
             ,
             doth
             raise
             and
             enoble
             Men
             ,
             advance
             them
             into
             a
             higher
             Orb
             ,
             a
             more
             illustrious
             Rank
             and
             Station
             in
             the
             World.
             Now
             though
             by
             virtue
             of
             this
             titular
             Dignity
             ,
             we
             are
             no
             farther
             obliged
             to
             reverence
             or
             esteem
             Men
             ,
             than
             their
             Wisdom
             or
             Virtue
             deserveth
             ;
             yet
             are
             we
             bound
             to
             give
             them
             their
             
               due
               Titles
            
             ,
             and
             demean
             our selves
             towards
             them
             with
             that
             outward
             
               Preference
               ,
               Observance
            
             ,
             and
             Ceremony
             ,
             which
             their
             Degree
             and
             Quality
             requireth
             ;
             otherwise
             we
             rob
             them
             of
             those
             Rights
             ,
             which
             the
             King
             ,
             who
             is
             Master
             of
             outward
             Respects
             and
             Precedencies
             ,
             hath
             bestowed
             upon
             them
             .
             For
             the
             
               Royal
               Stamp
            
             upon
             any
             kind
             of
             
             Metal
             giveth
             it
             an
             extrinsick
             Value
             ,
             and
             determineth
             the
             Rate
             at
             which
             it
             is
             to
             pass
             among
             Coins
             ;
             though
             it
             cannot
             raise
             its
             intrinsick
             Worth
             ,
             nor
             make
             that
             which
             is
             but
             Brass
             to
             be
             Gold.
             And
             as
             titular
             Dignities
             intitle
             Men
             to
             an
             outward
             Respect
             and
             Observance
             ,
             so
             also
             doth
             Wealth
             and
             large
             Possessions
             :
             for
             these
             are
             Badges
             of
             Honour
             as
             well
             as
             the
             other
             ,
             only
             the
             other
             we
             receive
             from
             the
             King
             ,
             but
             these
             from
             the
             
               King
               of
               Kings
            
             .
             For
             when
             God
             bestoweth
             upon
             one
             Man
             a
             larger
             Fortune
             and
             Possessions
             than
             on
             another
             ,
             he
             doth
             thereby
             prefer
             and
             advance
             him
             into
             an
             higher
             Sphere
             and
             Condition
             ;
             and
             when
             God
             hath
             set
             him
             above
             us
             ,
             it
             is
             just
             and
             fit
             that
             we
             should
             rise
             and
             give
             place
             to
             him
             .
             And
             though
             a
             wise
             ,
             or
             virtuous
             Poor
             Man
             hath
             more
             Right
             to
             our
             Esteem
             ,
             than
             a
             fortunate
             Knave
             or
             Fool
             ,
             who
             in
             all
             his
             Glory
             is
             but
             a
             Beast
             of
             burthen
             in
             rich
             Trapping
             and
             Caparisons
             ;
             yet
             forasmuch
             as
             in
             outward
             Rank
             and
             Condition
             God
             hath
             preferred
             the
             latter
             ,
             he
             hath
             the
             Right
             of
             Precedency
             ,
             and
             of
             outward
             Respects
             and
             Observances
             ,
             and
             ought
             to
             be
             treated
             with
             greater
             Obeysance
             and
             Regard
             ,
          
        
         
           
           
             
               CHAP.
               VII
            
             .
             Of
             Justice
             ,
             in
             reference
             to
             the
             Rights
             acquir'd
             by
             Compact
             .
          
           
             V.
             FIfthly
             and
             Lastly
             ,
             THERE
             are
             other
             Rights
             acquir'd
             by
             Bargaining
             and
             Compact
             :
             for
             Compacts
             being
             a
             mutual
             transferring
             of
             Rights
             ,
             wherein
             the
             Person
             with
             whom
             I
             bargain
             maketh
             over
             such
             a
             Commodity
             to
             me
             for
             so
             much
             mony
             or
             other
             valuable
             thing
             ,
             the
             Right
             whereof
             I
             make
             over
             to
             him
             ;
             we
             mutually
             owe
             this
             Right
             to
             one
             another
             ,
             to
             deal
             truly
             and
             honestly
             in
             making
             ,
             and
             sincerely
             and
             faithfully
             in
             discharging
             our
             Compacts
             ,
             and
             mutual
             Engagements
             with
             each
             other
             .
             For
             since
             the
             end
             of
             Commerce
             ,
             and
             Buying
             and
             Selling
             is
             mutually
             to
             assist
             and
             furnish
             one
             another
             with
             the
             Necessaries
             and
             Conveniencies
             of
             Life
             ;
             both
             Buyer
             and
             Seller
             must
             thence
             have
             a
             Right
             accruing
             to
             them
             so
             to
             buy
             and
             sell
             ,
             as
             that
             they
             may
             be
             mutually
             assisted
             by
             one
             another
             ;
             as
             that
             the
             Buyer
             may
             have
             the
             worth
             of
             his
             Price
             ,
             and
             the
             Seller
             the
             worth
             of
             his
             Commodity
             :
             for
             otherwise
             instead
             of
             mutually
             assisting
             ,
             
             the
             one
             must
             necessarily
             depress
             and
             damnifie
             the
             other
             .
             What
             the
             exact
             Measure
             is
             ,
             which
             in
             matter
             of
             buying
             and
             selling
             ought
             to
             be
             observed
             between
             Man
             and
             Man
             ,
             is
             ,
             I
             confess
             ,
             a
             difficult
             question
             ,
             and
             hardly
             capable
             of
             being
             
               nicely
               determined
            
             ;
             especially
             by
             us
             who
             are
             so
             little
             acquainted
             with
             the
             Affairs
             of
             the
             World
             ,
             the
             necessities
             of
             things
             ,
             and
             the
             particular
             and
             hidden
             Reasons
             of
             some
             sorts
             of
             Traffick
             and
             dealing
             :
             and
             therefore
             that
             I
             may
             not
             venture
             beyond
             my
             depth
             in
             the
             Determination
             of
             this
             matter
             ,
             I
             shall
             only
             prescribe
             such
             general
             Rules
             of
             Righteousness
             to
             Conduct
             our
             Bargains
             and
             Contracts
             ,
             as
             being
             impartially
             applied
             to
             particular
             Cases
             ,
             may
             secure
             Men
             from
             dealing
             wrongfully
             and
             injuriously
             with
             one
             another
             .
             And
             they
             are
             these
             ,
             first
             ,
             
               Use
               ,
               Plainness
            
             and
             Simplicity
             in
             all
             your
             Dealings
             .
             Secondly
             ,
             Impose
             upon
             no
             Man's
             Ignorance
             ,
             or
             Unskilfulness
             .
             Thirdly
             ,
             Take
             no
             advantage
             of
             another's
             Necessities
             .
             Fourthly
             ,
             Subtract
             not
             from
             the
             Commodity
             or
             Price
             ,
             for
             which
             you
             have
             Contracted
             .
             Fifthly
             ,
             Go
             not
             to
             the
             utmost
             Verge
             of
             what
             thou
             conceivest
             to
             be
             lawful
             .
             Sixthly
             ,
             In
             doubtful
             Cases
             choose
             the
             safest
             Part.
             
          
           
           
             I.
             USE
             Plainness
             and
             Simplicity
             in
             all
             your
             Dealings
             :
             Do
             not
             by
             disparaging
             another
             Man's
             Commodity
             ,
             or
             over-valuing
             
               your
               own
            
             ,
             endeavour
             to
             draw
             on
             an
             advantageous
             Bargain
             ;
             neither
             ask
             far
             beyond
             ,
             nor
             bid
             much
             below
             the
             worth
             of
             Commodities
             .
             Say
             not
             ,
             you
             cannot
             take
             less
             ,
             or
             give
             more
             ,
             when
             you
             know
             you
             may
             with
             fair
             Advantage
             and
             Profit
             .
             Pretend
             not
             what
             is
             false
             ,
             cover
             not
             what
             is
             true
             ;
             but
             so
             far
             as
             in
             you
             lyeth
             ,
             fit
             your
             Affirmations
             and
             Denials
             to
             the
             understanding
             of
             the
             Person
             you
             deal
             with
             ;
             and
             do
             not
             lie
             in
             Ambush
             behind
             your
             words
             to
             trap
             and
             ensnare
             him
             .
             For
             in
             Bargains
             not
             only
             that
             which
             is
             false
             is
             unjust
             ,
             but
             also
             that
             which
             deceives
             .
          
           
             II.
             IMPOSE
             upon
             no
             Man's
             Ignorance
             or
             Unskilfulness
             .
             Whilst
             you
             keep
             within
             the
             latitude
             of
             lawful
             Gain
             ,
             you
             may
             use
             your
             Skill
             against
             another
             Man
             in
             driving
             a
             Bargain
             ;
             for
             in
             an
             ordinary
             Plenty
             of
             Commodities
             there
             is
             an
             ordinary
             Price
             ,
             which
             those
             that
             deal
             in
             them
             know
             and
             understand
             ;
             and
             when
             the
             Contractors
             equally
             understand
             the
             Price
             ,
             there
             can
             be
             no
             Deception
             or
             Injustice
             on
             either
             side
             .
             But
             if
             he
             whom
             I
             Contract
             with
             be
             ignorant
             or
             unskilful
             ,
             I
             must
             not
             rate
             his
             want
             of
             understanding
             ,
             or
             set
             a
             
             Tax
             upon
             his
             Ignorance
             ,
             but
             use
             him
             not
             only
             justly
             ,
             but
             ingenuously
             ,
             as
             one
             that
             reposeth
             a
             trust
             in
             me
             and
             casteth
             himself
             upon
             my
             Equity
             ;
             considering
             that
             to
             take
             advantage
             from
             his
             Simplicity
             to
             abuse
             and
             defraud
             him
             ,
             would
             be
             not
             only
             Injustice
             but
             Inhumanity
             .
          
           
             III.
             TAKE
             no
             advantage
             of
             another's
             Necessities
             .
             Do
             not
             wring
             and
             squeeze
             a
             poor
             Man
             when
             he
             is
             driven
             to
             your
             Doors
             by
             his
             Wants
             ,
             and
             forced
             to
             Sell
             his
             Wares
             to
             supply
             his
             Necessities
             ;
             but
             give
             him
             the
             same
             Price
             you
             would
             have
             done
             ,
             supposing
             he
             wanted
             your
             Mony
             no
             more
             than
             you
             need
             his
             Commodity
             .
             And
             if
             the
             poor
             Man
             be
             forced
             to
             Buy
             of
             you
             upon
             Trust
             ,
             increase
             your
             Price
             no
             higher
             ,
             than
             what
             is
             necessary
             to
             make
             you
             recompence
             for
             the
             Loss
             ,
             which
             according
             to
             the
             Rules
             of
             Trade
             you
             must
             sustain
             by
             your
             Forbearance
             ;
             reckoning
             in
             also
             the
             hazards
             you
             run
             ,
             which
             ought
             to
             be
             charitably
             as
             well
             as
             prudently
             estimated
             .
             For
             he
             who
             makes
             advantage
             of
             another's
             Necessities
             ,
             robs
             the
             Spittle
             ,
             and
             adds
             Oppression
             to
             Misery
             ;
             which
             is
             not
             only
             Injustice
             but
             
               Barbarity
               ▪
            
          
           
             IV.
             SUBTRACT
             not
             from
             the
             Commodity
             ,
             or
             Price
             ,
             for
             which
             you
             have
             Contracted
             .
             For
             he
             who
             buys
             a
             Commodity
             
             by
             Weight
             and
             Measure
             ,
             hath
             a
             Right
             to
             as
             much
             of
             it
             as
             the
             Common
             Standard
             allows
             him
             ;
             to
             have
             a
             full
             Standard
             ,
             Pound
             ,
             or
             Pint
             or
             Bushel
             according
             as
             he
             Bargains
             or
             Contracts
             .
             And
             to
             subtract
             any
             think
             from
             what
             he
             hath
             bargained
             for
             ,
             whether
             it
             be
             by
             false
             Weights
             or
             Measures
             ,
             ot
             by
             falsly
             weighing
             or
             measuring
             ,
             is
             no
             better
             than
             Theft
             and
             Robbery
             .
             And
             so
             on
             the
             other
             hand
             ,
             he
             who
             sells
             a
             Commodity
             hath
             a
             Right
             to
             the
             Mony
             for
             which
             he
             sold
             it
             ;
             and
             therefore
             for
             the
             Buyer
             either
             knowingly
             to
             pay
             him
             uncurrent
             Coin
             ,
             or
             forcibly
             to
             detain
             from
             him
             any
             part
             of
             the
             Price
             agreed
             on
             ,
             is
             a
             manifest
             Violation
             of
             the
             Eternal
             Rules
             of
             Righteousness
             .
          
           
             V.
             GO
             not
             to
             the
             utmost
             Verge
             of
             what
             you
             conceive
             to
             be
             lawful
             ;
             for
             he
             who
             goes
             to
             the
             utmost
             of
             what
             is
             lawful
             ,
             ventures
             to
             the
             brink
             of
             a
             Precipice
             ,
             where
             he
             stands
             in
             imminent
             danger
             of
             falling
             headlong
             into
             it
             .
             For
             it
             is
             a
             short
             and
             easie
             Passage
             from
             the
             utmost
             limits
             of
             what
             is
             lawful
             ,
             to
             the
             nearmost
             of
             what
             is
             sinful
             ;
             so
             that
             he
             ,
             that
             will
             go
             as
             far
             as
             he
             may
             ,
             will
             never
             be
             able
             to
             avoid
             going
             sometimes
             farther
             than
             he
             should
             ;
             especially
             when
             he
             is
             led
             on
             by
             Interest
             ,
             and
             hath
             a
             tempting
             prospect
             of
             Advantage
             
             before
             him
             ;
             which
             is
             wont
             to
             blind
             the
             Eyes
             of
             Men
             ,
             to
             warp
             their
             Judgment
             ,
             to
             tincture
             their
             Minds
             with
             
               false
               colours
            
             and
             
               undue
               apprehensions
            
             of
             things
             .
             Wherefore
             in
             that
             Latitude
             of
             
               lawful
               Gain
            
             which
             is
             allowed
             you
             ,
             use
             Favour
             towards
             the
             poor
             and
             necessitous
             ,
             Ingenuity
             towards
             the
             ignorant
             and
             unskilful
             ,
             and
             Moderation
             towards
             all
             .
          
           
             VI.
             Sixthly
             and
             Lastly
             ,
             IN
             doubtful
             Cases
             choose
             the
             safest
             Part
             :
             for
             not
             only
             a
             good
             ,
             but
             a
             quiet
             Conscience
             is
             to
             be
             valued
             above
             the
             greatest
             Gain
             ;
             and
             that
             Man
             hath
             but
             little
             regard
             of
             his
             Conscience
             ,
             that
             will
             venture
             to
             expose
             it
             to
             a
             wound
             to
             get
             a
             Shilling
             more
             in
             a
             bargain
             .
             Wherefore
             if
             we
             would
             be
             safe
             ,
             we
             must
             make
             this
             a
             constant
             Rule
             of
             Action
             ,
             in
             matters
             of
             Duty
             to
             do
             the
             most
             ,
             in
             matters
             of
             Priviledge
             and
             divisions
             of
             Right
             ,
             or
             proportions
             of
             Gain
             ,
             in
             all
             doubtful
             Cases
             ,
             to
             choose
             the
             least
             ,
             which
             to
             be
             sure
             is
             always
             the
             safest
             .
             For
             if
             in
             buying
             and
             selling
             I
             make
             any
             Advantage
             which
             I
             doubt
             is
             unlawful
             ,
             I
             stake
             my
             Conscience
             at
             a
             Lottery
             ,
             and
             throw
             Cross
             and
             Pile
             whether
             I
             shall
             be
             guilty
             ,
             or
             innocent
             :
             and
             thus
             to
             play
             and
             dally
             with
             my
             Innocence
             is
             but
             one
             degree
             of
             Presumption
             from
             being
             
               wilfully
               Guilty
            
             .
          
           
           
             THESE
             are
             the
             
               General
               Rules
            
             by
             which
             we
             ought
             to
             conduct
             our selves
             in
             our
             Compacts
             and
             Bargains
             ,
             if
             we
             mean
             to
             avoid
             that
             crying
             Sin
             of
             defrauding
             and
             over-reaching
             one
             another
             ;
             which
             how
             Crafty
             and
             Politick
             soever
             it
             may
             seem
             to
             Men
             that
             do
             not
             regard
             the
             Issue
             and
             Event
             of
             things
             ,
             it
             will
             in
             the
             end
             be
             found
             to
             be
             one
             of
             the
             greatest
             and
             most
             unprofitable
             Follies
             .
             For
             alas
             ,
             while
             I
             am
             over-reaching
             my
             Brother
             in
             his
             Estate
             ,
             there
             stands
             an
             
               invisible
               Cheat
            
             at
             my
             Elbow
             that
             is
             chousing
             me
             out
             of
             my
             Heaven
             and
             my
             Soul
             !
             So
             that
             in
             fine
             the
             whole
             Scene
             of
             Knavery
             resolves
             into
             this
             ;
             the
             Devil
             is
             Angling
             with
             a
             less
             Fish
             to
             catch
             a
             greater
             ,
             baiting
             his
             Hook
             with
             my
             
               Brother's
               Property
            
             ,
             that
             so
             when
             I
             have
             taken
             and
             devoured
             that
             he
             may
             take
             and
             devour
             me
             .
             And
             so
             I
             have
             done
             with
             the
             first
             thing
             proposed
             in
             handling
             this
             great
             and
             comprehensive
             Duty
             of
             Iustice
             ,
             or
             Honesty
             between
             Man
             and
             Man
             ,
             which
             was
             to
             shew
             what
             it
             is
             and
             how
             far
             it
             is
             extended
             .
          
        
         
           
           
             
               CHAP.
               VIII
            
             .
             Of
             the
             Eternal
             Reasons
             of
             Justice
             .
          
           
             I
             PROCEED
             in
             the
             next
             place
             to
             shew
             what
             those
             Eternal
             and
             Immutable
             Reasons
             are
             ,
             which
             render
             Justice
             morally
             good
             .
             I
             have
             elsewhere
             shewed
             at
             large
             ,
             that
             that
             which
             makes
             a
             thing
             to
             be
             morally
             Good
             is
             this
             ,
             that
             it's
             Obligation
             is
             founded
             in
             some
             Eternal
             and
             Immutable
             Reasons
             ;
             so
             that
             we
             are
             obliged
             to
             practise
             it
             by
             such
             Reasons
             as
             can
             never
             cease
             or
             change
             ,
             or
             alter
             with
             Times
             or
             Circumstances
             :
             and
             that
             this
             is
             the
             difference
             between
             Positive
             and
             Moral
             Duties
             ,
             that
             the
             one
             are
             founded
             upon
             temporary
             and
             changeable
             Reasons
             ,
             and
             so
             may
             and
             will
             one
             time
             or
             other
             cease
             to
             oblige
             us
             ;
             as
             the
             Sacrifices
             of
             the
             Jews
             have
             done
             ,
             and
             the
             Sacraments
             of
             Christians
             will
             do
             ;
             whereas
             the
             other
             being
             backed
             with
             everlasting
             Reasons
             can
             never
             cease
             to
             oblige
             us
             ▪
             Wherefore
             to
             demonstrate
             Iustice
             to
             be
             a
             Moral
             Duty
             ,
             or
             one
             of
             those
             Moral
             Goods
             which
             God
             hath
             made
             known
             to
             us
             ,
             it
             will
             be
             necessary
             to
             produce
             some
             eternal
             and
             unchangeable
             Reasons
             whereby
             
             it
             binds
             and
             obliges
             us
             :
             and
             of
             such
             I
             shall
             produce
             these
             Four
             ;
          
           
             
               First
               ,
               The
               eternal
               Proportion
               and
               Congruity
               of
               Justice
               to
               the
               Nature
               of
               Things
               .
            
             
               Secondly
               ,
               The
               eternal
               Conformity
               of
               it
               to
               the
               Nature
               of
               God
               :
            
             
               Thirdly
               ,
               The
               eternal
               Correspondency
               of
               it
               with
               the
               Divine
               Providence
               and
               Disposals
               :
            
             
               Fourthly
               ,
               The
               eternal
               Necessity
               of
               it
               to
               the
               Happiness
               of
               Men.
               
            
          
           
             I.
             ONE
             eternal
             Reason
             by
             which
             we
             stand
             obliged
             to
             do
             justly
             ,
             is
             the
             eternal
             Proportion
             and
             Congruity
             of
             Justice
             to
             the
             nature
             of
             things
             .
             For
             there
             are
             in
             Nature
             eternal
             Respects
             of
             Things
             to
             Things
             ,
             which
             are
             as
             fix'd
             and
             unalterable
             as
             the
             Nature
             of
             the
             Things
             themselves
             :
             as
             for
             instance
             ,
             some
             things
             are
             naturally
             
               more
               perfect
            
             than
             others
             ,
             such
             as
             the
             superiour
             Kinds
             and
             Orders
             of
             Beings
             ;
             others
             are
             naturally
             equal
             in
             perfection
             ,
             such
             as
             are
             Individuals
             of
             the
             same
             kind
             of
             Beings
             ;
             others
             are
             naturally
             
               less
               perfect
            
             ,
             such
             as
             the
             inferior
             Ranks
             and
             Species
             of
             Beings
             ;
             and
             since
             Nature
             hath
             thus
             ranked
             and
             placed
             things
             either
             above
             ,
             or
             below
             ,
             or
             equal
             to
             one
             another
             ;
             every
             Being
             in
             the
             world
             must
             naturally
             respect
             every
             one
             ,
             either
             as
             it
             is
             superior
             or
             inferior
             ,
             or
             equal
             :
             
             and
             these
             Respects
             are
             as
             inseparable
             to
             their
             Natures
             ,
             as
             those
             Degrees
             of
             Perfection
             are
             which
             constitute
             their
             Kinds
             and
             Orders
             .
             So
             that
             were
             all
             the
             Beings
             in
             the
             world
             Rational
             ,
             and
             understood
             but
             their
             mutual
             Respects
             and
             Relations
             to
             one
             another
             ,
             they
             would
             thereby
             be
             obliged
             to
             demean
             themselves
             towards
             each
             other
             suitably
             to
             that
             Rank
             and
             Form
             of
             Being
             wherein
             Nature
             hath
             placed
             them
             ;
             and
             by
             their
             Actions
             to
             acknowledge
             themselves
             superior
             or
             inferior
             or
             equal
             to
             one
             another
             ,
             according
             as
             they
             excel
             ,
             or
             equal
             ,
             or
             come
             short
             of
             one
             another
             in
             degrees
             of
             Natural
             Perfection
             .
             And
             herein
             consisteth
             the
             strict
             and
             proper
             Notion
             of
             doing
             
               justly
               ,
               viz.
            
             in
             treating
             my
             Superiors
             ,
             Inferiors
             ,
             and
             Equals
             as
             such
             ,
             in
             respecting
             my
             Equals
             equally
             ,
             and
             my
             Superiors
             and
             Inferiors
             according
             to
             the
             degree
             of
             Superiority
             and
             Inferiority
             wherein
             they
             are
             placed
             .
             So
             that
             Iustice
             consisteth
             in
             acting
             congruously
             to
             those
             
               eternal
               Respects
            
             ,
             which
             things
             bear
             to
             one
             another
             ;
             or
             in
             a
             practical
             acknowledgment
             that
             the
             Beings
             above
             me
             ,
             below
             me
             ,
             and
             equal
             to
             me
             ,
             do
             bear
             such
             a
             Respect
             to
             me
             as
             they
             really
             do
             ;
             that
             they
             are
             just
             so
             much
             my
             Superiors
             ,
             so
             much
             my
             Inferiors
             ,
             or
             so
             much
             my
             Equals
             ,
             
             as
             God
             and
             Nature
             hath
             made
             them
             .
             For
             among
             Beings
             that
             are
             capable
             of
             understanding
             those
             Respects
             and
             Relations
             they
             bear
             to
             one
             another
             ,
             it
             is
             a
             
               natural
               Due
            
             that
             they
             should
             own
             one
             another
             to
             be
             what
             they
             are
             ,
             and
             mutually
             signifie
             by
             their
             Actions
             and
             Behaviour
             what
             Respects
             and
             Relations
             they
             bear
             to
             one
             another
             ;
             that
             by
             Reverence
             and
             Submission
             they
             should
             own
             those
             above
             them
             to
             be
             their
             Superiors
             ;
             that
             by
             Grace
             and
             Condescension
             they
             should
             own
             those
             beneath
             them
             to
             be
             their
             Inferiors
             ;
             and
             that
             by
             Equity
             or
             Equality
             of
             Usage
             and
             Behaviour
             ,
             they
             should
             own
             those
             who
             are
             level
             with
             them
             to
             be
             their
             Peers
             and
             Equals
             .
             These
             are
             the
             Natural
             Expressions
             of
             our
             Acknowledgments
             of
             those
             mutual
             Respects
             and
             Relations
             we
             bear
             to
             one
             another
             ,
             which
             not
             to
             acknowledge
             is
             in
             effect
             to
             deny
             one
             another
             to
             be
             what
             we
             are
             ,
             to
             thrust
             one
             another
             out
             of
             our
             Palaces
             ,
             and
             invade
             each
             others
             Rights
             and
             Peculiars
             .
             So
             that
             in
             short
             Iustice
             is
             nothing
             else
             but
             the
             great
             Balance
             of
             the
             Rational
             World
             ,
             which
             weigheth
             out
             to
             every
             part
             of
             it
             what
             is
             due
             from
             every
             one
             in
             those
             respective
             Ranks
             and
             Relations
             wherein
             God
             and
             Nature
             hath
             placed
             them
             :
             and
             
             so
             long
             as
             there
             remaineth
             any
             Proportion
             of
             Nearness
             or
             Distance
             ,
             of
             Superiority
             ,
             or
             Inferiority
             ,
             or
             Equality
             ,
             among
             Rational
             Beings
             ,
             that
             will
             be
             a
             firm
             and
             unanswerable
             Reason
             why
             they
             should
             deal
             justly
             and
             righteously
             towards
             one
             another
             ;
             because
             
               dealing
               justly
            
             is
             nothing
             else
             but
             a
             practical
             Owning
             and
             Acknowledgment
             of
             these
             Respects
             and
             Relations
             ;
             which
             so
             long
             as
             they
             continue
             ,
             every
             Being
             must
             be
             obliged
             to
             acknowledge
             ,
             that
             hath
             any
             capacity
             to
             know
             and
             understand
             them
             .
             For
             since
             God
             hath
             given
             me
             Reason
             to
             understand
             that
             all
             those
             Beings
             which
             are
             of
             my
             own
             Kind
             and
             Order
             ,
             are
             my
             Equals
             by
             Nature
             ,
             I
             cannot
             but
             conclude
             that
             they
             ought
             to
             be
             
               equally
               dealt
            
             with
             ;
             since
             equal
             Things
             must
             necessarily
             belong
             to
             equal
             Beings
             in
             the
             same
             Circumstances
             .
             And
             from
             this
             Principle
             whereon
             that
             Golden
             Rule
             is
             founded
             ,
             
               to
               do
               as
               we
               would
               be
               done
               by
               ,
            
             all
             the
             particular
             instances
             of
             Justice
             between
             Man
             and
             Man
             are
             naturally
             derived
             .
             So
             that
             the
             Obligations
             of
             Justice
             ,
             you
             see
             ,
             do
             immediately
             grow
             out
             of
             the
             Nature
             of
             Things
             ,
             and
             those
             Respects
             and
             Relations
             they
             bear
             to
             one
             another
             :
             and
             therefore
             till
             the
             Nature
             of
             Things
             be
             utterly
             unravelled
             ,
             and
             their
             Respects
             to
             
             one
             another
             for
             ever
             cancelled
             and
             reversed
             ,
             every
             Rational
             Being
             must
             be
             obliged
             to
             be
             just
             ;
             that
             is
             ,
             to
             acknowledge
             ,
             so
             far
             as
             he
             understands
             it
             ,
             the
             Respect
             and
             Relation
             he
             beareth
             to
             all
             other
             Beings
             ;
             by
             demeaning
             himself
             submissively
             towards
             his
             Superiors
             ,
             equally
             towards
             his
             Equals
             ,
             and
             condescendingly
             towards
             his
             Inferiors
             .
             And
             whatsoever
             we
             are
             obliged
             to
             by
             the
             Nature
             of
             Things
             ,
             we
             are
             obliged
             to
             by
             the
             Author
             of
             Nature
             ;
             whose
             Works
             are
             as
             real
             Signs
             and
             Expressions
             of
             his
             Will
             ,
             as
             his
             revealed
             Declarations
             :
             and
             therefore
             since
             he
             framed
             and
             constituted
             us
             with
             such
             Respects
             and
             Relations
             to
             one
             another
             ,
             that
             is
             as
             plain
             a
             signification
             that
             it
             is
             
               his
               Will
            
             we
             should
             demean
             our selves
             accordingly
             ,
             as
             if
             he
             had
             proclaimed
             it
             by
             a
             Voice
             of
             Thunder
             from
             the
             Battlements
             of
             Heaven
             .
             Since
             therefore
             God
             hath
             thus
             ingraven
             the
             Obligations
             of
             Justice
             upon
             the
             Nature
             of
             Things
             ,
             they
             must
             abide
             for
             ever
             ,
             and
             be
             as
             eternal
             as
             those
             Respects
             and
             Relations
             are
             which
             things
             bear
             to
             one
             another
             .
          
           
             II.
             ANOTHER
             eternal
             Reason
             by
             which
             we
             are
             obliged
             to
             do
             justly
             ,
             is
             the
             conformity
             of
             it
             to
             the
             Nature
             of
             God.
             For
             Iustice
             is
             one
             of
             the
             brightest
             Jewels
             of
             God's
             Diadem
             ,
             one
             of
             those
             most
             glorious
             
             Attributes
             which
             do
             eternally
             crown
             and
             adorn
             his
             Nature
             and
             determine
             his
             Will
             and
             direct
             his
             Actions
             .
             
               Iust
               and
               true
               are
               thy
               ways
               ,
               thou
               King
               of
               Saints
            
             ;
             Rev.
             v.
             3.
             
             
               Righteous
               art
               thou
               O
               Lord
               ,
               and
               upright
               are
               thy
               Iudgments
               .
            
             Psal.
             cxix
             .
             137.
             
             
               Are
               not
               my
               ways
               equal
               ,
               and
               are
               not
               your
               ways
               unequal
               ?
            
             saith
             God
             himself
             ,
             appealing
             to
             the
             Consciences
             of
             his
             Subjects
             ,
             in
             Ezek.
             xviii
             .
             29.
             
             Consonantly
             to
             all
             which
             is
             the
             assertion
             of
             Plato
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             God
             cannot
             be
             said
             to
             be
             unjust
             in
             any
             respect
             whatsoever
             ,
             but
             is
             in
             all
             Kinds
             just
             to
             the
             utmost
             Possibility
             .
             And
             indeed
             the
             eternal
             Self-sufficiency
             of
             his
             own
             Nature
             sets
             him
             above
             all
             manner
             of
             temptation
             to
             deal
             injuriously
             by
             his
             Creatures
             :
             he
             wants
             none
             of
             their
             Rights
             to
             enrich
             himself
             ,
             needeth
             none
             of
             their
             Happiness
             to
             augment
             
               his
               own
            
             ;
             which
             is
             so
             boundless
             and
             secure
             ,
             that
             it
             can
             neither
             admit
             of
             any
             Increase
             ,
             or
             be
             liable
             to
             any
             Diminution
             .
             What
             then
             should
             move
             him
             either
             to
             deprive
             his
             Creatures
             of
             any
             Good
             that
             is
             their
             due
             ,
             or
             to
             inflict
             on
             them
             any
             Evil
             that
             they
             have
             not
             deserved
             ;
             when
             he
             can
             serve
             no
             End
             of
             his
             own
             ,
             nor
             reap
             any
             Advantage
             to
             himself
             by
             it
             ?
             For
             all
             Injustice
             springs
             out
             of
             Want
             ,
             and
             Indigence
             ;
             
             which
             being
             utterly
             excluded
             from
             the
             Nature
             of
             God
             ,
             it
             is
             impossible
             there
             should
             be
             any
             unjust
             Inclination
             ,
             or
             Tendency
             in
             him
             .
             And
             as
             by
             the
             infinite
             Self-sufficiency
             of
             his
             Nature
             he
             is
             secured
             from
             all
             temptation
             to
             Injustice
             ,
             so
             by
             the
             infinite
             Goodness
             of
             it
             he
             stands
             unvariably
             bent
             and
             inclined
             to
             deal
             justly
             and
             righteously
             by
             his
             Creatures
             .
             For
             Goodness
             is
             nothing
             but
             an
             Inclination
             of
             Nature
             to
             bestow
             more
             Good
             than
             is
             due
             ,
             and
             inflict
             less
             Evil
             than
             is
             deserved
             ;
             which
             Inclination
             being
             inseparable
             to
             the
             nature
             of
             God
             ,
             it
             is
             impossible
             for
             him
             either
             to
             with-hold
             from
             us
             any
             Right
             ,
             or
             to
             punish
             us
             wrongfully
             ,
             without
             doing
             Violence
             to
             himself
             and
             committing
             an
             Outrage
             on
             his
             own
             Nature
             .
             So
             that
             the
             Nature
             of
             God
             is
             a
             Law
             of
             Righteousness
             to
             himself
             ,
             by
             which
             his
             Will
             and
             Actions
             are
             constantly
             determined
             to
             what
             is
             just
             and
             equal
             ;
             to
             require
             nothing
             of
             us
             but
             what
             is
             possible
             ,
             to
             proportion
             our
             Burthens
             to
             our
             Strength
             ,
             or
             our
             Strength
             to
             our
             Burthens
             ,
             to
             satisfie
             all
             his
             Engagements
             to
             us
             ,
             and
             not
             with-hold
             from
             us
             any
             of
             those
             Goods
             which
             we
             can
             claim
             by
             the
             Title
             of
             his
             gracious
             Promises
             ;
             in
             a
             word
             ,
             to
             proportion
             the
             Evils
             of
             our
             Sufferings
             to
             the
             Evils
             of
             our
             Sin
             ,
             and
             not
             to
             plague
             
             us
             for
             nothing
             ,
             or
             for
             what
             we
             cannot
             help
             ,
             or
             beyond
             the
             Guilt
             and
             Demerit
             of
             our
             Fault
             :
             and
             whatsoever
             else
             is
             just
             from
             a
             God
             to
             a
             Creature
             ,
             he
             is
             unchangeably
             determined
             to
             choose
             and
             act
             by
             the
             Law
             of
             Righteousness
             in
             his
             own
             Nature
             .
             Since
             therefore
             the
             Nature
             of
             God
             is
             the
             great
             Exemplar
             and
             Pattern
             of
             all
             
               Reasonable
               Natures
            
             ,
             as
             being
             it self
             the
             most
             
               perfectly
               reasonable
            
             ;
             whatsoever
             is
             imitable
             in
             it
             we
             are
             eternally
             obliged
             to
             copy
             and
             transcribe
             into
             our
             own
             ;
             and
             consequently
             since
             he
             is
             
               eternally
               just
            
             ,
             that
             is
             an
             eternal
             Reason
             why
             we
             should
             be
             so
             .
             By
             dealing
             justly
             with
             one
             another
             we
             act
             like
             God
             ,
             whose
             Nature
             is
             the
             Standard
             of
             ours
             ;
             and
             't
             is
             certainly
             fit
             that
             all
             
               Reasonable
               Beings
            
             should
             deal
             by
             one
             another
             ,
             as
             God
             who
             is
             the
             most
             reasonable
             ,
             dealeth
             by
             them
             ;
             that
             they
             should
             choose
             and
             act
             in
             conformity
             to
             him
             who
             is
             the
             Pattern
             of
             Goodness
             ,
             and
             the
             Rule
             of
             Perfection
             .
             And
             herein
             consisteth
             our
             Conformity
             to
             him
             ,
             that
             we
             live
             by
             the
             Law
             of
             his
             Nature
             ;
             and
             therefore
             so
             long
             as
             that
             Law
             determineth
             him
             to
             deal
             justly
             by
             us
             ,
             it
             ought
             to
             determine
             us
             to
             deal
             justly
             by
             
               one
               another
            
             .
             So
             that
             the
             Obligations
             of
             Iustice
             are
             as
             eternal
             as
             the
             Nature
             of
             God
             ;
             for
             so
             long
             as
             he
             is
             
             righteous
             ,
             we
             are
             bound
             to
             be
             righteous
             in
             conformity
             to
             him
             ;
             and
             therefore
             since
             he
             cannot
             cease
             to
             be
             righteous
             without
             ceasing
             to
             be
             happy
             and
             good
             ,
             or
             which
             is
             all
             one
             ,
             to
             be
             
               God
               ,
               We
            
             can
             never
             cease
             being
             obliged
             to
             be
             righteous
             so
             long
             as
             God
             is
             .
          
           
             III.
             ANOTHER
             eternal
             Reason
             by
             which
             we
             are
             obliged
             to
             do
             justly
             ,
             is
             the
             Agreement
             and
             Correspondency
             of
             it
             with
             the
             
               Divine
               Providence
            
             and
             Disposals
             .
             For
             God
             being
             the
             supreme
             Lord
             and
             Proprietor
             of
             Beings
             ,
             all
             those
             Rights
             and
             Properties
             which
             we
             claim
             of
             one
             another
             must
             be
             originally
             derived
             from
             him
             ;
             even
             as
             the
             claims
             of
             the
             under-Tenants
             are
             from
             the
             Head-Landlord
             .
             All
             those
             Natural
             Rights
             we
             are
             invested
             with
             ,
             we
             derive
             from
             him
             who
             is
             the
             Author
             of
             our
             Nature
             ;
             who
             by
             creating
             us
             what
             we
             are
             ,
             and
             uniting
             us
             by
             Natural
             Ligaments
             to
             one
             another
             ,
             hath
             endowed
             us
             with
             all
             those
             Rights
             ,
             which
             we
             claim
             as
             Rational
             Creatures
             dwelling
             in
             Mortal
             Bodies
             ,
             and
             joyned
             together
             by
             
               Natural
               Relations
            
             and
             Society
             .
             So
             that
             to
             deal
             justly
             by
             one
             another
             ,
             or
             with
             respect
             to
             our
             Natural
             Rights
             ,
             is
             only
             to
             allow
             one
             another
             what
             God
             hath
             entailed
             upon
             our
             Natures
             ,
             and
             mutually
             to
             render
             those
             Dues
             to
             each
             other
             ,
             which
             
             he
             hath
             intitled
             us
             to
             by
             the
             very
             Frame
             and
             Condition
             of
             our
             Beings
             :
             and
             for
             us
             to
             with-hold
             from
             one
             another
             those
             Rights
             ,
             which
             God
             hath
             consigned
             to
             us
             by
             the
             State
             and
             Formation
             of
             our
             Natures
             ,
             is
             to
             quarrel
             with
             his
             Workmanship
             ,
             and
             declare
             our selves
             disatisfied
             with
             the
             State
             of
             his
             Creation
             .
             For
             whatsoever
             I
             have
             a
             Right
             to
             as
             I
             am
             a
             Man
             ,
             I
             have
             a
             Right
             to
             by
             the
             state
             and
             condition
             of
             my
             Nature
             ;
             and
             therefore
             he
             who
             alloweth
             me
             not
             that
             ,
             alloweth
             me
             not
             to
             be
             what
             God
             hath
             made
             me
             ;
             permitteth
             me
             not
             to
             enjoy
             that
             State
             and
             Condition
             of
             Nature
             wherein
             God
             hath
             created
             and
             placed
             me
             ▪
             For
             whatsoever
             I
             have
             Right
             to
             as
             I
             am
             a
             Man
             ,
             I
             have
             a
             Right
             to
             from
             God
             who
             made
             me
             a
             Man
             ;
             and
             therefore
             he
             who
             denyeth
             me
             the
             Right
             of
             my
             Nature
             ,
             thrusteth
             me
             down
             from
             the
             Form
             wherein
             God
             hath
             placed
             me
             ,
             and
             useth
             me
             as
             if
             I
             
               were
               not
            
             what
             God
             hath
             made
             me
             ;
             whereby
             he
             doth
             in
             effect
             fly
             in
             the
             Face
             of
             my
             Creatour
             ,
             and
             quarrel
             with
             God
             for
             making
             me
             what
             I
             am
             .
             In
             a
             word
             ,
             it
             is
             
               eternally
               reasonable
            
             that
             I
             who
             am
             the
             Creature
             of
             God
             ,
             should
             pay
             so
             much
             Reverence
             to
             his
             all-creating
             Wisdom
             and
             Power
             ,
             as
             to
             treat
             every
             Creature
             suitably
             to
             the
             State
             and
             Condition
             of
             
             its
             Creation
             ;
             and
             consequently
             to
             treat
             Men
             as
             Men
             ,
             that
             is
             ,
             as
             Beings
             endowed
             by
             God
             with
             the
             common
             Rights
             of
             Humane
             Nature
             ;
             which
             if
             I
             do
             not
             ,
             I
             alienate
             from
             my
             own
             Kind
             what
             God
             hath
             endowed
             it
             with
             ,
             and
             so
             in
             effect
             do
             disallow
             of
             his
             Endowments
             ,
             and
             impiously
             call
             in
             question
             the
             Rights
             of
             his
             Creation
             .
             For
             either
             I
             must
             own
             that
             God
             ought
             not
             to
             have
             constituted
             Humane
             Nature
             with
             such
             Rights
             ,
             which
             would
             be
             to
             impeach
             his
             Creation
             ;
             or
             that
             I
             ought
             to
             render
             it
             those
             Rights
             which
             result
             from
             its
             Frame
             and
             Constitution
             :
             and
             therefore
             when
             by
             my
             Actions
             I
             disown
             that
             I
             ought
             to
             render
             them
             ,
             I
             do
             in
             effect
             quarrel
             with
             God's
             Creation
             for
             entailing
             such
             Rights
             upon
             Humane
             Nature
             ,
             and
             declare
             that
             I
             am
             resolved
             not
             to
             be
             concluded
             by
             it
             ;
             but
             that
             I
             will
             for
             ever
             defie
             the
             Laws
             of
             the
             Creation
             ,
             and
             will
             not
             abide
             by
             that
             Rule
             and
             Order
             which
             it
             hath
             established
             in
             the
             Nature
             of
             Things
             .
             If
             therefore
             it
             be
             reasonable
             ,
             eternally
             reasonable
             for
             Creatures
             to
             act
             agreeably
             to
             the
             Order
             of
             their
             Creation
             ;
             this
             is
             an
             eternal
             Reason
             why
             we
             should
             render
             to
             one
             another
             those
             Rights
             which
             God
             hath
             bequeathed
             to
             us
             by
             the
             Constitution
             of
             our
             Natures
             .
          
           
           
             AND
             as
             our
             natural
             Rights
             are
             derived
             to
             us
             from
             God
             by
             his
             Creation
             ,
             so
             are
             our
             acquired
             also
             derived
             from
             him
             by
             his
             Providence
             ;
             who
             having
             reserved
             to
             himself
             the
             Sovereign
             Disposal
             of
             all
             our
             Affairs
             ,
             is
             our
             Founder
             and
             Benefactor
             ,
             upon
             whom
             we
             all
             depend
             for
             every
             Right
             and
             Property
             we
             acquire
             by
             our
             Conversation
             and
             Intercourse
             with
             one
             another
             :
             and
             that
             this
             is
             mine
             ,
             and
             that
             yours
             ,
             is
             owing
             to
             the
             Providence
             of
             God
             ,
             which
             carves
             out
             to
             every
             one
             his
             Portion
             of
             Right
             ,
             and
             divides
             as
             he
             sees
             fit
             his
             World
             among
             his
             Creatures
             .
             So
             that
             Justice
             as
             it
             refers
             to
             
               acquired
               Rights
            
             ,
             consists
             in
             allowing
             every
             Man
             to
             enjoy
             what
             God
             hath
             given
             him
             by
             his
             all-disposing
             Providence
             :
             and
             if
             God
             hath
             an
             eternal
             Right
             to
             share
             his
             own
             Goods
             among
             his
             own
             Creatures
             as
             he
             pleases
             ,
             then
             that
             is
             an
             eternal
             Reason
             why
             we
             should
             allow
             one
             another
             to
             enjoy
             those
             Portions
             which
             he
             hath
             shared
             and
             divided
             to
             us
             .
             For
             by
             depriving
             another
             Man
             of
             what
             God's
             Providence
             hath
             given
             him
             ,
             I
             do
             not
             only
             rob
             him
             of
             his
             Right
             to
             enjoy
             it
             ,
             but
             I
             also
             rob
             God
             of
             his
             Right
             to
             dispose
             it
             .
             Fore
             while
             I
             with-hold
             or
             take
             away
             what
             God
             hath
             given
             to
             another
             ,
             I
             take
             his
             Goods
             against
             his
             leave
             ,
             and
             impiously
             
             invade
             
               his
               Province
            
             of
             bestowing
             his
             own
             where
             he
             pleaseth
             :
             and
             whilst
             I
             thus
             carve
             for
             my
             self
             out
             of
             those
             Allowances
             which
             he
             hath
             carved
             to
             others
             ,
             I
             live
             in
             open
             Rebellion
             against
             his
             Providence
             ,
             and
             am
             an
             Out-law
             to
             his
             Government
             .
             For
             this
             in
             effect
             is
             the
             Sense
             and
             Meaning
             of
             my
             
               wrongful
               Incroachments
            
             upon
             other
             Mens
             Rights
             ,
             that
             I
             will
             not
             be
             concluded
             by
             that
             Division
             and
             Allotment
             of
             Things
             which
             God
             hath
             made
             ;
             but
             that
             I
             will
             divide
             and
             carve
             for
             my self
             ,
             and
             live
             at
             my
             own
             Allowance
             ;
             that
             I
             will
             not
             suffer
             him
             to
             share
             his
             
               own
               World
            
             ,
             nor
             endure
             him
             to
             reign
             Lord
             and
             Master
             in
             his
             
               own
               Family
            
             of
             Beings
             ,
             but
             e'en
             live
             as
             I
             list
             ,
             and
             take
             what
             I
             can
             catch
             without
             asking
             God's
             leave
             ,
             who
             is
             the
             supreme
             Proprietor
             and
             Disposer
             .
             So
             that
             to
             deal
             unjustly
             by
             Men
             ,
             whether
             it
             be
             in
             respect
             of
             their
             natural
             ,
             or
             acquired
             Rights
             ,
             is
             a
             direct
             opposition
             to
             the
             divine
             Ordination
             and
             Disposal
             :
             and
             therefore
             if
             it
             be
             eternally
             reasonable
             for
             us
             who
             are
             God's
             Creatures
             and
             Subjects
             ,
             to
             comply
             with
             the
             Order
             of
             his
             Creation
             and
             the
             disposals
             of
             his
             Providence
             ,
             that
             is
             an
             eternal
             Reason
             why
             we
             should
             deal
             justly
             with
             one
             another
          
           
           
             IV.
             Fourthly
             and
             Lastly
             ,
             ANOTHER
             eternal
             Reason
             why
             we
             are
             obliged
             to
             do
             justly
             ,
             is
             the
             everlasting
             Necessity
             of
             it
             to
             the
             Happiness
             of
             Men
             :
             For
             Iustice
             is
             the
             Pillar
             and
             Support
             of
             all
             Society
             ,
             without
             which
             it
             is
             impossible
             for
             
               Rational
               Beings
            
             ever
             to
             live
             happily
             with
             one
             another
             .
             For
             while
             I
             deal
             unjustly
             by
             others
             ,
             I
             draw
             all
             Men
             into
             a
             Combination
             against
             me
             ;
             who
             having
             all
             the
             same
             tender
             sense
             of
             their
             own
             Interest
             and
             Happiness
             as
             I
             have
             of
             mine
             ,
             must
             be
             sufficiently
             jealous
             of
             all
             Designs
             and
             Incroachments
             on
             their
             Rights
             and
             Properties
             ;
             and
             consequently
             be
             ready
             to
             conclude
             from
             my
             Injustice
             towards
             one
             ,
             that
             I
             am
             prepared
             to
             do
             mischief
             to
             any
             for
             the
             advancement
             of
             my
             own
             End
             :
             so
             that
             when
             once
             I
             am
             remarked
             for
             a
             Person
             that
             bears
             no
             regard
             to
             Right
             and
             Wrong
             ,
             it
             becometh
             the
             joint
             and
             equal
             Interest
             of
             all
             to
             declare
             open
             War
             ag●inst
             me
             ,
             and
             treat
             me
             as
             an
             open
             Enemy
             without
             Mercy
             and
             Compassion
             .
             So
             that
             one
             unjust
             Man
             in
             a
             Society
             is
             a
             
               common
               Disturbance
            
             to
             all
             the
             rest
             ,
             for
             by
             every
             single
             Injury
             he
             doth
             he
             alarms
             the
             Jealousie
             of
             every
             Man
             ,
             every
             Man
             having
             reason
             to
             conclude
             that
             he
             shall
             be
             served
             by
             him
             in
             the
             same
             kind
             ,
             if
             he
             should
             happen
             to
             
             fall
             into
             the
             
               same
               Circumstances
            
             :
             and
             as
             he
             distubs
             others
             ,
             so
             he
             cannot
             securely
             enjoy
             himself
             ;
             for
             how
             can
             that
             Man
             be
             secure
             that
             acts
             as
             an
             Enemy
             to
             Mankind
             ,
             and
             for
             that
             reason
             hath
             just
             cause
             to
             suspect
             that
             every
             Man
             is
             his
             Enemy
             who
             is
             conscious
             to
             his
             injurious
             Behaviour
             ?
             The
             Fear
             of
             which
             must
             necessarily
             deprive
             him
             of
             all
             Satisfaction
             for
             the
             present
             ,
             and
             of
             all
             Security
             for
             the
             future
             .
             So
             that
             unjust
             Persons
             are
             a
             Plague
             to
             themselves
             ,
             and
             others
             ;
             and
             like
             frighted
             Porcupins
             they
             are
             disturbed
             within
             ,
             whilst
             they
             dart
             their
             Quils
             at
             all
             without
             them
             .
             What
             a
             dark
             rude
             Chaos
             then
             would
             this
             reasonable
             World
             be
             ,
             should
             Iustice
             and
             Righteousness
             forsake
             it
             ;
             should
             Rapine
             and
             Violence
             ,
             Falsehood
             and
             Oppression
             reign
             ,
             and
             the
             strongest
             Arm
             be
             sole
             Arbitrator
             of
             Right
             and
             Wrong
             ;
             should
             all
             Promises
             and
             Professions
             be
             converted
             into
             Traps
             and
             Snares
             ;
             and
             every
             Man
             lay
             Ambushes
             in
             his
             words
             ,
             and
             lurk
             behind
             them
             in
             reserved
             meanings
             ,
             only
             to
             wait
             an
             opportunity
             to
             surprize
             and
             ruin
             every
             one
             he
             converses
             with
             ?
             What
             would
             the
             Consequence
             of
             this
             be
             ,
             but
             the
             disbanding
             of
             all
             Society
             ,
             and
             the
             converting
             of
             this
             humane
             World
             into
             a
             Den
             of
             Wolves
             and
             Cannibals
             ?
             For
             by
             reason
             of
             Mens
             
             continued
             Experience
             of
             each
             others
             Falsehood
             and
             Insincerity
             ,
             all
             mutual
             Trust
             and
             Confidence
             would
             be
             banished
             from
             among
             them
             ;
             and
             every
             one
             would
             be
             forced
             to
             stand
             upon
             his
             guard
             ,
             in
             a
             constant
             Expectation
             of
             Mischief
             from
             every
             one
             ;
             and
             so
             all
             their
             Intercourse
             would
             consist
             in
             a
             Trade
             of
             
               Diabolical
               Knaveries
            
             ,
             in
             doing
             and
             retaliating
             Injuries
             ,
             and
             in
             circumventing
             and
             playing
             the
             Devils
             with
             one
             another
             .
             Which
             would
             be
             such
             a
             dreadful
             State
             of
             things
             ,
             that
             I
             verily
             believe
             were
             it
             left
             to
             my
             own
             option
             ,
             I
             should
             rather
             choose
             to
             languish
             out
             an
             Eternity
             in
             some
             
               dismal
               Dungeon
            
             alone
             ,
             and
             there
             converse
             only
             with
             my
             own
             silent
             griefs
             ;
             than
             to
             dwell
             for
             ever
             in
             the
             Garden
             of
             the
             World
             ,
             accompanied
             with
             such
             false
             and
             villanous
             Creatures
             .
             But
             now
             ,
             do
             but
             turn
             the
             other
             end
             of
             the
             Perspective
             ,
             and
             imagine
             that
             you
             saw
             
               Iudgment
               running
               down
               like
               Water
               ,
               and
               Righteousness
               as
               a
               mighty
               Stream
               ,
            
             that
             you
             beheld
             a
             world
             of
             
               upright
               People
            
             ballancing
             all
             their
             Actions
             and
             Intercourses
             in
             the
             impartial
             Scale
             of
             Iustice
             ,
             and
             mutually
             weighing
             to
             one
             another
             their
             natural
             and
             
               acquired
               Rights
            
             without
             any
             Respect
             or
             Partiality
             ,
             the
             Superiors
             graciously
             condescending
             ,
             the
             Inferiors
             chearfully
             submitting
             
             and
             the
             Equals
             dealing
             equally
             with
             one
             another
             ;
             O
             good
             God!
             what
             a
             blessed
             and
             happy
             People
             would
             this
             be
             ?
             With
             what
             Content
             and
             
               Satisfaction
               ,
               Peace
            
             and
             mutual
             Security
             would
             they
             deal
             and
             converse
             with
             one
             another
             ?
             Here
             would
             be
             no
             Quarrels
             or
             Contentions
             ,
             no
             Jealousies
             or
             Suspicions
             ,
             no
             dark
             Designs
             or
             false
             Pretences
             ;
             but
             every
             one
             would
             converse
             with
             every
             one
             with
             the
             greatest
             Openness
             and
             Freedom
             ,
             and
             all
             would
             be
             inviolably
             safe
             in
             each
             others
             Sincerity
             and
             Iustice
             :
             Here
             would
             be
             no
             justling
             or
             rencountering
             ,
             no
             clashing
             or
             interfering
             of
             Interests
             ;
             but
             every
             one
             would
             sit
             happy
             and
             contented
             under
             his
             own
             Vine
             ,
             without
             any
             unjust
             Desire
             of
             trespassing
             on
             his
             Neighbour's
             Inclosure
             ,
             or
             disquieting
             Fear
             of
             being
             ejected
             from
             his
             own
             .
             O!
             were
             I
             but
             an
             Inhabitant
             of
             such
             a
             World
             as
             this
             ,
             though
             of
             the
             lowest
             Rank
             and
             Form
             ;
             how
             should
             I
             despise
             and
             pity
             the
             most
             prosperous
             Circumstances
             of
             this
             unrighteous
             World
             we
             live
             in
             ?
             And
             how
             loth
             should
             I
             be
             to
             change
             my
             World
             for
             any
             other
             ,
             but
             that
             of
             Angels
             and
             of
             glorified
             
               Spirits
               ?
               O
               Iustice
               ,
               Iustice
               ,
            
             would
             Men
             but
             call
             thee
             down
             from
             Heaven
             again
             ,
             and
             permit
             thee
             to
             rule
             and
             govern
             their
             Actions
             ,
             into
             
             what
             a
             blessed
             World
             wouldst
             thou
             convert
             this
             Stage
             of
             Rapine
             ,
             Cruelty
             and
             Blood
             !
             How
             wouldst
             thou
             separate
             this
             dark
             Chaos
             ,
             and
             distinguish
             its
             Confusions
             into
             Order
             and
             Beauty
             !
             How
             soon
             wouldst
             thou
             reform
             it
             into
             an
             Emblem
             of
             Heaven
             ,
             or
             lively
             Figure
             of
             that
             Celestial
             Aether
             ,
             where
             all
             is
             Harmony
             ,
             and
             Light
             ,
             and
             Peace
             ,
             and
             Love
             ,
             and
             Happiness
             !
             If
             therefore
             it
             be
             eternally
             reasonable
             that
             Men
             should
             study
             their
             own
             Happiness
             ,
             that
             is
             an
             everlasting
             Reason
             why
             they
             should
             deal
             justly
             by
             one
             another
             ;
             since
             without
             so
             doing
             it
             is
             for
             ever
             impossible
             for
             them
             to
             be
             happy
             .
             These
             are
             the
             eternal
             and
             immutable
             Reasons
             ,
             which
             constitute
             Justice
             a
             
               Moral
               Good
            
             ,
             and
             do
             eternally
             oblige
             us
             to
             deal
             justly
             by
             one
             another
             .
          
           
             AND
             now
             what
             remaineth
             ,
             but
             that
             we
             betake
             our selves
             to
             the
             Conscientious
             Practice
             of
             this
             great
             and
             comprehensive
             Virtue
             ,
             to
             give
             to
             every
             Man
             what
             is
             due
             to
             him
             either
             by
             Constitution
             ,
             or
             by
             just
             Acquisition
             ;
             to
             deal
             with
             every
             Man
             with
             whom
             we
             have
             any
             Intercourse
             ,
             as
             with
             a
             Rational
             Creature
             ;
             to
             treat
             him
             equitably
             ,
             and
             do
             him
             all
             that
             good
             which
             we
             might
             reasonably
             expect
             from
             him
             ,
             if
             we
             were
             placed
             in
             his
             Circumstances
             ;
             
             to
             allow
             him
             the
             liberty
             to
             judge
             for
             himself
             ,
             so
             far
             as
             he
             is
             capable
             ,
             and
             not
             endeavour
             to
             impose
             our
             Opinions
             upon
             him
             by
             violent
             and
             forcible
             means
             ;
             to
             leave
             him
             at
             liberty
             to
             follow
             the
             Dictates
             of
             
               right
               Reason
            
             ,
             and
             not
             seek
             to
             debauch
             him
             by
             Persuasion
             or
             Threatnings
             ,
             into
             immoral
             and
             vicious
             Courses
             ;
             to
             treat
             him
             humanely
             and
             suitably
             to
             the
             Dignity
             of
             his
             Nature
             ,
             and
             not
             use
             him
             like
             a
             Dog
             ,
             or
             as
             if
             he
             were
             an
             Animal
             of
             an
             inferior
             Species
             ?
             For
             all
             those
             things
             are
             due
             to
             him
             as
             he
             is
             a
             Rational
             Creature
             ,
             and
             cannot
             be
             denyed
             to
             him
             without
             high
             Injustice
             .
             Again
             ,
             to
             deal
             with
             him
             as
             he
             is
             a
             Rational
             Creature
             placed
             by
             God
             in
             a
             
               mortal
               Body
            
             ;
             and
             neither
             to
             ravish
             his
             Body
             to
             satisfie
             our
             Lust
             ,
             nor
             to
             maim
             or
             destroy
             it
             ,
             uless
             it
             be
             in
             our
             own
             Defence
             ;
             nor
             to
             captivate
             and
             enslave
             it
             ,
             unless
             it
             be
             upon
             free
             Consent
             ,
             or
             upon
             just
             Forfeiture
             ;
             nor
             to
             suffer
             it
             to
             perish
             for
             want
             of
             bodily
             sustenance
             ,
             so
             long
             as
             it
             is
             in
             our
             power
             to
             support
             and
             relieve
             it
             .
             These
             things
             he
             hath
             a
             claim
             to
             ,
             as
             he
             is
             the
             Tenant
             of
             God
             ,
             and
             cannot
             be
             denyed
             without
             foul
             Injustice
             .
             Once
             more
             ;
             to
             use
             him
             as
             a
             Rational
             Creature
             united
             to
             me
             by
             
               natural
               Relations
            
             ;
             if
             he
             be
             my
             Father
             ,
             to
             honour
             and
             reverence
             and
             obey
             
             him
             ;
             if
             he
             be
             my
             Child
             ,
             to
             love
             and
             instruct
             him
             ,
             maintain
             and
             provide
             for
             him
             ;
             if
             my
             Brother
             or
             Sister
             or
             consanguineous
             Relation
             ,
             to
             cherish
             and
             advise
             ,
             support
             and
             assist
             him
             according
             to
             my
             ability
             .
             These
             are
             the
             Dues
             of
             
               Natural
               Relation
            
             ,
             and
             cannot
             be
             with-held
             without
             great
             Unrighteousness
             .
             Lastly
             ,
             to
             treat
             him
             as
             one
             whom
             God
             and
             Nature
             hath
             united
             to
             me
             in
             the
             bands
             of
             
               humane
               Society
            
             ;
             to
             love
             him
             and
             live
             peaceably
             with
             him
             ,
             to
             speak
             Truth
             to
             him
             ,
             and
             when
             I
             am
             lawfully
             called
             ,
             to
             swear
             nothing
             but
             Truth
             concerning
             him
             ,
             and
             perform
             my
             Promises
             and
             Oaths
             to
             him
             ,
             so
             far
             as
             it
             is
             lawful
             and
             possible
             ;
             not
             to
             blast
             his
             Reputation
             ,
             but
             to
             defend
             his
             Person
             ,
             Good
             Name
             and
             Estate
             ,
             so
             far
             as
             I
             am
             able
             ,
             and
             to
             allow
             him
             a
             competent
             share
             of
             all
             those
             Profits
             which
             accrue
             to
             me
             from
             my
             Dealing
             and
             Intercourse
             with
             him
             .
             These
             are
             the
             
               natural
               Dues
            
             which
             Justice
             requireth
             me
             to
             render
             him
             ,
             and
             which
             I
             cannot
             with-hold
             from
             him
             without
             being
             injurious
             to
             the
             Humane
             Nature
             within
             him
             .
             And
             as
             I
             am
             obliged
             in
             Justice
             to
             render
             to
             every
             one
             his
             natural
             Dues
             ,
             so
             I
             am
             no
             less
             obliged
             by
             it
             to
             render
             him
             his
             acquired
             ones
             ;
             to
             render
             him
             whatsoever
             is
             due
             to
             him
             upon
             
             the
             account
             of
             any
             Sacred
             ,
             or
             Civil
             Relation
             to
             me
             ;
             not
             to
             intrench
             upon
             his
             legal
             Possessions
             either
             by
             Fraud
             or
             Violence
             ;
             to
             render
             him
             those
             Honors
             and
             Respects
             which
             are
             owing
             to
             his
             Personal
             Accomplishments
             ;
             or
             to
             his
             outward
             Rank
             and
             Quality
             ;
             and
             not
             to
             defraud
             ,
             oppress
             ,
             or
             over-reach
             him
             in
             his
             Contracts
             and
             Bargains
             with
             me
             .
             These
             are
             the
             particulars
             as
             I
             have
             shewed
             you
             at
             large
             ,
             to
             which
             this
             
               comprehensive
               Virtue
            
             extends
             it self
             ;
             and
             Oh
             that
             now
             having
             seen
             upon
             what
             
               everlasting
               Reasons
            
             it
             is
             built
             ,
             we
             would
             be
             persuaded
             to
             betake
             our selves
             to
             the
             serious
             Practice
             of
             it
             .
          
        
         
           
             
               CHAP.
               IX
            
             .
             Of
             the
             Sinfulness
             ,
             and
             Unreasonableness
             of
             Injustice
             .
          
           
             AFTER
             the
             explication
             of
             the
             immutable
             Reasons
             ,
             and
             Grounds
             of
             Iustice
             ,
             it
             may
             be
             proper
             to
             add
             some
             Motives
             ,
             and
             Considerations
             against
             Injustice
             .
          
           
           
             And
             First
             ,
             CONSIDER
             the
             great
             Repugnancy
             of
             Injustice
             to
             the
             Terms
             ,
             and
             Conditions
             of
             the
             
               Christian
               Religion
            
             .
             I
             know
             there
             are
             some
             People
             that
             look
             upon
             Honesty
             and
             Iustice
             as
             one
             of
             the
             
               beggerly
               Elements
            
             of
             Religion
             ,
             a
             sort
             of
             Heathen
             Vertue
             belonging
             to
             carnal
             and
             mere
             moral
             Men
             ,
             that
             are
             utterly
             unacquainted
             with
             the
             Spirit
             and
             Power
             of
             Godliness
             :
             and
             accordingly
             in
             the
             room
             of
             this
             ,
             and
             such
             like
             Moral
             Vertues
             ,
             they
             have
             foisted
             in
             a
             sort
             of
             spiritual
             Religion
             as
             they
             call
             it
             ;
             which
             consisteth
             in
             a
             certain
             Model
             of
             Conversion
             and
             Regeneration
             ,
             that
             is
             made
             up
             of
             nothing
             but
             a
             mere
             fanciful
             train
             of
             Dejections
             and
             Triumphs
             ,
             that
             are
             most
             commonly
             either
             the
             effects
             of
             a
             distempered
             Blood
             ,
             or
             the
             unaccountable
             freaks
             of
             an
             over-heated
             Fancy
             :
             and
             if
             they
             find
             they
             have
             been
             Converted
             
               secundùm
               artem
               ,
               i.
               e.
            
             that
             they
             have
             undergone
             those
             frightful
             ,
             sorrowful
             ,
             or
             joyous
             Passions
             ,
             which
             this
             stated
             Method
             of
             Regeneration
             includeth
             ,
             all
             their
             After-Religion
             is
             nothing
             else
             but
             a
             leaning
             and
             rolling
             on
             Jesus
             Christ.
             And
             whilst
             they
             should
             be
             governing
             their
             Wills
             ,
             their
             Tongues
             ,
             and
             their
             Actions
             by
             the
             eternal
             Rules
             of
             Iustice
             and
             Goodness
             ,
             they
             are
             employed
             ,
             as
             
             they
             think
             ,
             in
             a
             higher
             Dispensation
             ;
             in
             forming
             odd
             Schemes
             of
             spiritual
             Experiences
             ,
             and
             attending
             to
             the
             inward
             Whispers
             and
             Incomes
             ,
             and
             With-drawings
             of
             the
             Spirit
             of
             God
             ;
             all
             which
             are
             commonly
             nothing
             but
             only
             the
             effects
             of
             a
             melancholy
             Fancy
             tinctur'd
             with
             Religious
             Fears
             ,
             and
             flushed
             with
             a
             natural
             Enthusiasm
             .
             But
             whatever
             it
             be
             ,
             it
             is
             doubtless
             a
             
               dangerous
               Mistake
            
             for
             Men
             to
             take
             up
             with
             any
             Religion
             ,
             which
             doth
             not
             principally
             insist
             upon
             the
             
               eternal
               Laws
            
             of
             Morality
             :
             and
             though
             Iustice
             or
             Honesty
             in
             our
             dealings
             with
             Men
             will
             never
             singly
             recommend
             us
             to
             God
             ,
             unless
             it
             be
             conjoyned
             with
             
               Mercy
               ,
               Sobriety
            
             and
             Godliness
             ;
             yea
             though
             all
             these
             together
             will
             never
             recommend
             us
             to
             God
             ,
             unless
             their
             Imperfections
             be
             purged
             and
             expiated
             by
             the
             all-sufficient
             Merit
             of
             our
             blessed
             Saviour
             ;
             yet
             without
             Iustice
             ,
             and
             Honesty
             ,
             all
             our
             Religion
             is
             a
             damnable
             Cheat
             ;
             and
             all
             the
             Merit
             of
             our
             Saviour
             will
             be
             as
             insignificant
             to
             us
             ,
             as
             it
             is
             to
             the
             Devils
             ,
             or
             damned
             Ghosts
             .
             For
             his
             Merit
             is
             no
             Refuge
             for
             Religious
             Knaves
             ,
             his
             Wounds
             no
             Sanctuary
             for
             Spiritual
             Cheats
             ,
             or
             Lyars
             ,
             or
             Oppressors
             :
             and
             for
             such
             persons
             as
             these
             ,
             to
             shelter
             themselves
             in
             our
             Saviour's
             Propitiation
             ,
             is
             to
             
             prophane
             and
             desecrate
             it
             ;
             and
             thereby
             to
             cause
             those
             vocal
             Wounds
             to
             accuse
             them
             which
             were
             made
             to
             plead
             for
             them
             ;
             and
             to
             provoke
             that
             eloquent
             Blood
             to
             cry
             aloud
             for
             vengance
             against
             them
             ,
             which
             in
             its
             native
             Language
             
               speaketh
               far
               better
               things
               the
               blood
               of
               Abel
               .
            
             Heb.
             xii
             .
             24.
             
             For
             Iustice
             is
             a
             Duty
             of
             that
             indispensable
             necessity
             ,
             that
             God
             
               will
               not
            
             ,
             yea
             ,
             to
             speak
             with
             Reverence
             ,
             cannot
             dispense
             with
             it
             :
             and
             so
             far
             was
             our
             Saviour
             from
             ever
             designing
             to
             obtain
             a
             Dispensation
             from
             it
             ,
             that
             the
             great
             end
             of
             his
             dying
             to
             obtain
             our
             Pardon
             for
             our
             past
             unrighteousness
             ,
             was
             to
             encourage
             and
             oblige
             us
             to
             live
             more
             justly
             and
             righteously
             for
             the
             future
             .
             For
             so
             the
             Apostle
             telleth
             us
             ,
             Tit.
             ii
             .
             14.
             
             
               That
               he
               gave
               himself
               for
               us
               that
               he
               might
               redeem
               us
               from
               all
               iniquity
               ,
               and
               purifie
               unto
               himself
               a
               peculiar
               people
               zealous
               of
               good
               works
               :
            
             and
             notwithstanding
             all
             that
             he
             hath
             done
             for
             us
             ,
             he
             hath
             plainly
             assured
             us
             by
             his
             Apostles
             ,
             that
             no
             unrighteous
             person
             shall
             
               inherit
               the
               Kingdom
               of
               God.
            
             1
             Cor.
             vi
             .
             9.
             and
             that
             the
             unjust
             shall
             be
             
               reserved
               unto
               the
               day
               of
               Iudgment
               to
               be
               punished
               :
            
             2
             Pet.
             ii
             .
             9.
             that
             
               the
               wrath
               of
               God
               is
               revealed
               from
               heaven
               against
               all
               unrighteousness
               of
               men
               ,
            
             Rom.
             i.
             18
             ▪
             and
             
               that
               they
               all
               shall
               be
               damned
               that
               take
            
             
             
               pleasure
               in
               unrighteousness
            
             ,
             2
             Thess.
             ii
             .
             12.
             
             And
             if
             these
             things
             be
             so
             ,
             then
             as
             ever
             you
             hope
             to
             enter
             into
             the
             Kingdom
             of
             God
             ,
             to
             escape
             his
             unquenchable
             Wrath
             ,
             to
             hold
             up
             your
             Heads
             at
             his
             Tribunal
             ,
             and
             not
             to
             be
             condemned
             to
             everlasting
             Horror
             and
             Confusion
             ;
             be
             persuaded
             to
             
               fly
               from
               all
               Unrighteousness
            
             ,
             and
             use
             all
             honest
             Care
             to
             deal
             justly
             and
             righteously
             with
             all
             Men.
             
          
           
             II.
             CONSIDER
             the
             great
             Vanity
             ,
             or
             Desperateness
             of
             Injustice
             :
             for
             if
             the
             Wrong
             and
             Injustice
             you
             do
             to
             another
             Man
             be
             such
             as
             is
             repairable
             ,
             you
             must
             resolve
             to
             repair
             it
             ,
             or
             to
             perish
             for
             ever
             .
             For
             he
             who
             doth
             not
             repair
             an
             Injury
             when
             he
             is
             able
             ,
             doth
             every
             moment
             continue
             and
             repeat
             it
             ;
             and
             though
             the
             first
             injurious
             Act
             were
             transient
             ,
             and
             did
             expire
             and
             die
             in
             the
             Commission
             ,
             yet
             because
             it
             leaveth
             a
             
               permanent
               Evil
            
             behind
             it
             upon
             the
             good
             Name
             ,
             or
             Estate
             of
             my
             Neighbour
             ,
             I
             am
             as
             much
             obliged
             ,
             if
             I
             am
             able
             ,
             to
             remove
             the
             Evil
             from
             him
             ,
             as
             I
             was
             at
             first
             not
             to
             bring
             it
             upon
             him
             ;
             and
             all
             the
             while
             I
             neglect
             to
             remove
             it
             ,
             I
             wilfully
             continue
             the
             evil
             upon
             him
             ,
             and
             in
             so
             doing
             continue
             wilfully
             injurious
             to
             him
             .
             As
             for
             instance
             ,
             when
             I
             wilfully
             asperse
             another
             Man's
             Reputation
             ,
             
             my
             Sin
             dies
             not
             with
             my
             slanderous
             Breath
             ,
             but
             survives
             in
             the
             evil
             effects
             of
             it
             ;
             and
             till
             I
             have
             endeavoured
             to
             purge
             his
             stained
             Reputation
             ,
             and
             to
             restore
             him
             his
             good
             Name
             again
             by
             a
             fair
             and
             ingenuous
             Vindication
             ,
             I
             am
             a
             Slanderer
             still
             ,
             and
             accountable
             for
             all
             those
             hard
             thoughts
             ,
             and
             injurious
             words
             which
             I
             have
             occasioned
             others
             to
             think
             or
             speak
             against
             him
             .
             Again
             ,
             when
             I
             rob
             ,
             or
             defraud
             another
             Man
             of
             his
             Estate
             ,
             or
             any
             part
             of
             it
             ,
             the
             Sin
             doth
             not
             cease
             with
             the
             
               transient
               Act
            
             of
             Stealth
             ,
             or
             Couzenage
             ,
             or
             Violence
             ,
             which
             endeth
             and
             expireth
             in
             the
             Commission
             ;
             but
             continues
             so
             long
             as
             the
             Damage
             and
             
               evil
               Effect
            
             of
             it
             remains
             :
             Whilst
             therefore
             he
             suffereth
             in
             his
             Estate
             by
             my
             injurious
             Act
             ,
             and
             't
             is
             in
             my
             power
             to
             repair
             it
             ,
             I
             continue
             injuring
             him
             ;
             and
             till
             I
             have
             made
             him
             all
             the
             Restitution
             I
             am
             able
             ,
             I
             am
             a
             Cheat
             ,
             or
             a
             Thief
             ,
             or
             a
             Robber
             .
             Since
             therefore
             Injustice
             is
             a
             damnable
             Sin
             ,
             as
             I
             shewed
             you
             before
             ,
             it
             necessarily
             followeth
             that
             whenever
             a
             Man
             deals
             unjustly
             by
             another
             ,
             he
             must
             at
             the
             same
             time
             either
             resolve
             to
             undo
             his
             own
             Act
             ,
             or
             to
             run
             the
             hazard
             of
             being
             undone
             for
             ever
             ;
             the
             former
             of
             which
             is
             a
             ridiculous
             Vanity
             ,
             and
             the
             latter
             a
             desperate
             Madness
             .
             For
             what
             a
             
             Vanity
             is
             it
             ,
             for
             a
             Man
             to
             do
             what
             he
             resolveth
             to
             undoe
             ,
             to
             slander
             with
             a
             purpose
             to
             vindicate
             ,
             and
             cheat
             with
             a
             resolution
             to
             refund
             ,
             that
             is
             ,
             to
             do
             an
             evil
             thing
             with
             a
             purpose
             to
             be
             never
             the
             better
             for
             it
             ?
             If
             you
             resolve
             to
             restore
             what
             you
             wrongfully
             take
             from
             another
             ,
             why
             do
             you
             take
             it
             ?
             Is
             it
             so
             cheap
             a
             matter
             to
             be
             wicked
             ,
             that
             you
             should
             covet
             to
             be
             wicked
             for
             nothing
             ?
             That
             you
             should
             contract
             a
             Guilt
             which
             will
             bind
             you
             over
             to
             eternal
             Punishment
             ,
             with
             an
             intention
             to
             part
             with
             all
             that
             temporary
             Gain
             which
             tempted
             and
             invited
             you
             to
             it
             ?
             What
             is
             this
             but
             to
             weave
             a
             Penelope's
             Web
             ,
             to
             do
             and
             undo
             ,
             and
             build
             Castles
             of
             Cards
             ,
             to
             blow
             them
             down
             again
             ?
             and
             which
             is
             more
             vain
             and
             Nonsensical
             ,
             to
             swallow
             deadly
             Poison
             for
             our
             Health
             and
             Ease
             ,
             which
             we
             know
             will
             rack
             and
             convulse
             us
             ,
             with
             a
             purpose
             to
             vomit
             it
             up
             again
             without
             gaining
             either
             Health
             ,
             or
             Ease
             by
             it
             ?
             For
             he
             who
             wrongs
             another
             with
             a
             purpose
             to
             make
             him
             Restitution
             ,
             doth
             an
             evil
             Action
             with
             an
             intent
             to
             get
             nothing
             but
             Guilt
             by
             it
             .
             You
             say
             ,
             you
             intend
             to
             restore
             to
             him
             what
             you
             wrong
             him
             of
             ,
             and
             if
             so
             ,
             for
             what
             end
             do
             you
             wrong
             him
             ?
             Unless
             it
             be
             to
             render
             your self
             more
             Criminal
             and
             Guilty
             :
             
             For
             when
             you
             have
             restored
             to
             him
             what
             you
             have
             wrongfully
             deprived
             him
             of
             ,
             what
             can
             remain
             to
             you
             but
             only
             the
             Guilt
             of
             a
             wrongful
             and
             injurious
             Action
             ?
             So
             that
             for
             Men
             to
             deal
             unjustly
             by
             others
             with
             an
             Intent
             to
             make
             them
             Restitution
             ,
             is
             the
             greatest
             Vanity
             and
             Nonsense
             in
             the
             World
             ;
             but
             then
             to
             do
             it
             without
             such
             an
             Intent
             ,
             is
             the
             most
             desperate
             Madness
             .
             For
             since
             every
             wilful
             Act
             of
             Injustice
             binds
             Men
             over
             to
             Eternal
             Punishment
             ,
             and
             since
             nothing
             but
             Restitution
             ,
             so
             far
             as
             they
             are
             able
             ,
             can
             release
             and
             absolve
             them
             from
             that
             dire
             Obligation
             ;
             it
             necessarily
             follows
             ,
             that
             he
             who
             deals
             unjustly
             by
             others
             without
             any
             Intent
             of
             making
             them
             Restitution
             ,
             doth
             by
             his
             
               own
               Act
            
             wilfully
             oblige
             himself
             to
             endure
             an
             Eternal
             Punishment
             .
             For
             he
             knows
             that
             what
             he
             gaineth
             unjustly
             from
             another
             must
             be
             restored
             ,
             or
             his
             Soul
             must
             be
             lost
             ;
             and
             therefore
             if
             he
             resolve
             upon
             that
             Gain
             without
             any
             Intent
             to
             restore
             it
             ,
             he
             doth
             in
             effect
             stake
             his
             Soul
             to
             it
             ,
             and
             freely
             oblige
             himself
             to
             endure
             Hell-fire
             for
             ever
             ,
             in
             consideration
             of
             the
             
               present
               Gain
            
             he
             acquires
             by
             his
             unjust
             dealing
             .
             For
             he
             who
             knows
             that
             such
             a
             Potion
             ,
             however
             sweetened
             and
             made
             palatable
             ,
             is
             compounded
             with
             the
             Juice
             of
             Deadly
             
             Nightshade
             ,
             and
             yet
             wilfully
             swallows
             it
             without
             any
             intent
             to
             disgorge
             it
             again
             ,
             doth
             thereby
             voluntarily
             murder
             and
             destroy
             himself
             :
             and
             so
             He
             who
             knows
             that
             such
             an
             
               unjust
               Gain
            
             ,
             how
             tempting
             so
             ever
             it
             may
             look
             for
             the
             present
             ,
             hath
             an
             everlasting
             Horror
             and
             Anguish
             intermingled
             with
             it
             ,
             and
             yet
             wilfully
             seises
             it
             without
             any
             intent
             to
             refund
             it
             ;
             doth
             freely
             consent
             to
             undergo
             the
             Evil
             to
             enjoy
             the
             Good
             of
             it
             ,
             and
             shake
             hands
             upon
             this
             desperate
             Bargain
             ,
             that
             upon
             condition
             he
             may
             reap
             such
             an
             
               unlawful
               Profit
            
             ,
             he
             will
             freely
             surrender
             up
             his
             
               immortal
               Soul
            
             to
             the
             Pangs
             and
             Agonies
             of
             
               Eternal
               Death
            
             .
             For
             in
             every
             Temptation
             to
             deal
             unjustly
             the
             Devil
             cheapens
             our
             immortal
             Soul
             ,
             and
             the
             
               unlawful
               Gain
            
             with
             which
             he
             tempts
             us
             is
             the
             Price
             he
             bids
             for
             it
             :
             and
             though
             sometimes
             he
             bids
             exceeding
             low
             ,
             yet
             if
             we
             take
             his
             Price
             ,
             though
             it
             be
             but
             a
             Penny
             ,
             we
             thereby
             strike
             the
             fatal
             Bargain
             ,
             and
             by
             our
             own
             Act
             and
             Deed
             consign
             and
             deliver
             our
             Souls
             to
             him
             to
             be
             his
             Slaves
             here
             ,
             and
             his
             Martyrs
             hereafter
             .
             And
             what
             greater
             madness
             can
             a
             Man
             be
             guilty
             of
             ,
             than
             to
             sell
             his
             Soul
             and
             all
             his
             Hopes
             of
             Happiness
             for
             ever
             ,
             for
             the
             trifling
             and
             momentary
             Gains
             of
             an
             
               unjust
               Action
            
             ?
          
           
           
             III.
             CONSIDER
             the
             manifest
             Inexcusableness
             of
             Injustice
             in
             it self
             :
             For
             ,
             as
             I
             have
             shewed
             you
             at
             large
             ,
             all
             Justice
             between
             Man
             and
             Man
             is
             reducible
             to
             that
             general
             Rule
             
               Do
               as
               you
               would
               be
               done
               by
               ;
               i.
               e.
            
             Do
             all
             that
             good
             to
             others
             ,
             which
             you
             could
             reasonably
             expect
             they
             should
             do
             to
             you
             ,
             if
             you
             were
             in
             their
             Circumstances
             ,
             and
             they
             in
             yours
             :
             and
             this
             is
             so
             plain
             a
             Rule
             ,
             that
             no
             Man
             can
             plead
             Ignorance
             of
             it
             ,
             who
             doth
             not
             wilfully
             shut
             his
             own
             Eyes
             .
             'T
             is
             true
             ,
             whilst
             Laws
             ,
             though
             never
             so
             plain
             and
             useful
             in
             themselves
             ,
             are
             yet
             obscure
             and
             perplex'd
             in
             their
             Promulgation
             ,
             or
             over-numerous
             ,
             they
             may
             prove
             a
             Snare
             ,
             rather
             than
             a
             Guide
             ,
             and
             make
             more
             Controversies
             than
             they
             can
             decide
             ,
             and
             lose
             much
             of
             their
             force
             by
             being
             spun
             out
             into
             nice
             and
             subtile
             Disputes
             :
             they
             may
             fall
             short
             of
             their
             aim
             ,
             by
             not
             being
             able
             to
             reach
             the
             greater
             part
             of
             those
             Persons
             whom
             they
             designed
             to
             direct
             ;
             who
             either
             have
             not
             Leisure
             sufficient
             to
             attend
             to
             ,
             or
             Capacities
             to
             understand
             them
             ,
             or
             Sagacity
             to
             apply
             them
             in
             all
             opportunities
             of
             Action
             .
             But
             as
             for
             this
             
               General
               Rule
            
             of
             Justice
             ,
             it
             is
             always
             at
             hand
             ,
             and
             we
             carry
             it
             about
             us
             in
             our
             own
             Breasts
             :
             for
             this
             is
             the
             peculiar
             advantage
             of
             this
             Rule
             ,
             
             that
             by
             it
             we
             may
             very
             easily
             discern
             all
             the
             Specialities
             of
             our
             Duty
             ,
             without
             looking
             abroad
             ,
             or
             having
             recourse
             to
             external
             Instructions
             .
             So
             that
             by
             it
             we
             may
             be
             perfect
             Lawgivers
             ,
             skilful
             Judges
             ,
             and
             faithful
             Casuists
             to
             our
             
               own
               Souls
            
             :
             For
             it
             is
             Legible
             to
             those
             that
             have
             no
             Letters
             ,
             and
             lieth
             open
             and
             obvious
             to
             the
             most
             Rude
             and
             Ignorant
             .
             We
             need
             not
             search
             ancient
             Records
             ,
             or
             dark
             Repositories
             ,
             revolve
             and
             ruminate
             upon
             old
             Sentences
             ,
             or
             new
             Glosses
             ,
             or
             rove
             about
             the
             World
             to
             examine
             the
             various
             Customs
             and
             Constitutions
             of
             Countries
             :
             we
             need
             not
             soar
             to
             Heaven
             ,
             or
             dive
             to
             Hell
             in
             quest
             of
             our
             Duty
             ;
             for
             if
             we
             will
             but
             return
             into
             our
             Selves
             ,
             and
             look
             into
             our
             own
             Hearts
             ,
             there
             we
             may
             find
             it
             copied
             and
             ingraven
             in
             
               legible
               Characters
            
             .
             For
             when
             any
             Opportunity
             of
             dealing
             justly
             by
             another
             presents
             it self
             to
             us
             ,
             it
             is
             but
             asking
             our selves
             how
             we
             would
             be
             dealt
             by
             in
             the
             same
             Circumstances
             ;
             and
             our
             Answer
             to
             that
             is
             our
             Duty
             to
             those
             we
             deal
             with
             :
             I
             know
             very
             well
             how
             I
             should
             expect
             to
             be
             used
             if
             my
             Neighbour
             and
             I
             had
             
               changed
               Persons
            
             and
             Circumstances
             :
             my
             own
             Heart
             tells
             me
             ,
             that
             I
             should
             think
             it
             reasonable
             to
             expect
             
               such
               measures
            
             from
             him
             ,
             and
             that
             therefore
             he
             hath
             just
             
             Reason
             to
             expect
             the
             same
             from
             me
             .
             So
             that
             in
             most
             cases
             of
             Justice
             between
             Man
             and
             Man
             ,
             every
             Man
             ,
             if
             he
             pleases
             ,
             may
             be
             his
             own
             Casuist
             :
             for
             it
             is
             but
             exchanging
             Persons
             ,
             and
             Circumstances
             with
             his
             Neighbour
             ,
             which
             is
             quickly
             done
             ,
             and
             then
             applying
             this
             
               General
               Rule
            
             to
             his
             particular
             Dealings
             with
             him
             ;
             and
             his
             
               own
               Heart
            
             will
             soon
             tell
             him
             what
             he
             is
             to
             do
             ,
             and
             very
             rarely
             but
             never
             grosly
             misinform
             him
             .
             For
             by
             thus
             changing
             the
             Scales
             ,
             and
             making
             another
             Man's
             case
             my
             own
             ,
             I
             take
             the
             fairest
             and
             readiest
             way
             to
             understand
             what
             is
             right
             and
             due
             to
             him
             :
             for
             now
             to
             be
             sure
             my
             Passion
             ,
             and
             Self-interest
             will
             not
             incline
             me
             one
             way
             more
             than
             another
             ;
             and
             even
             that
             Selfishness
             ,
             which
             inclines
             me
             to
             wrong
             another
             Man
             for
             my
             own
             Advantage
             ,
             will
             likewise
             render
             me
             unwilling
             ,
             when
             the
             Scales
             are
             changed
             ,
             that
             another
             Man
             should
             wrong
             me
             ;
             and
             that
             Self-conceit
             ,
             which
             makes
             me
             apt
             to
             scorn
             and
             despise
             another
             ,
             will
             make
             me
             unwilling
             to
             be
             scorned
             and
             despised
             my self
             ;
             and
             so
             when
             I
             consult
             my self
             how
             I
             would
             be
             dealt
             by
             ,
             those
             very
             Passions
             which
             incline
             me
             to
             
               wrong
               others
            
             will
             instruct
             me
             to
             
               right
               them
            
             .
             So
             that
             there
             is
             no
             Rule
             in
             the
             World
             can
             be
             press'd
             with
             fewer
             Incumbrances
             ,
             
             or
             darkened
             with
             less
             Intricacy
             ;
             none
             that
             can
             lye
             open
             to
             larger
             Use
             ,
             or
             be
             readier
             to
             present
             Application
             ,
             or
             more
             obvious
             to
             all
             sizes
             of
             Apprehension
             than
             This
             ,
             which
             is
             the
             Measure
             and
             Standard
             of
             our
             Dealings
             and
             Intercourses
             with
             one
             another
             .
             So
             that
             there
             is
             no
             pleading
             Ignorance
             to
             excuse
             ,
             or
             palliate
             any
             great
             Violations
             of
             the
             Laws
             of
             Righteousness
             ;
             since
             in
             all
             matters
             of
             moment
             every
             Man
             may
             easily
             understand
             how
             he
             ought
             to
             deal
             by
             every
             Man
             ,
             if
             he
             would
             but
             take
             care
             to
             consult
             the
             Oracle
             in
             his
             
               own
               Breast
            
             ,
             and
             ask
             himself
             how
             he
             would
             expect
             to
             be
             dealt
             by
             ,
             were
             he
             placed
             in
             the
             Circumstances
             of
             those
             he
             deals
             with
             .
             And
             when
             Men
             wo'nt
             understand
             their
             Duty
             ,
             when
             it
             lies
             so
             plainly
             before
             them
             ;
             or
             wo'nt
             do
             their
             Duty
             ,
             when
             they
             do
             understand
             it
             ;
             what
             Colour
             of
             Excuse
             can
             be
             made
             for
             them
             ?
             Were
             the
             Rule
             of
             our
             Duty
             so
             obscure
             as
             that
             we
             could
             not
             easily
             apprehend
             it
             ,
             the
             Weakness
             of
             our
             Understanding
             might
             partly
             excuse
             the
             Error
             of
             our
             Wills
             ,
             and
             render
             it
             pitiable
             and
             pardonable
             ,
             though
             not
             altogether
             innocent
             ;
             but
             when
             it
             lies
             so
             full
             in
             our
             View
             as
             that
             we
             cannot
             but
             discern
             it
             ,
             if
             we
             will
             but
             open
             our
             Eyes
             ,
             and
             fairly
             consult
             our
             own
             Minds
             and
             
             Thoughts
             ,
             our
             Understanding
             is
             acquitted
             ,
             and
             our
             Will
             only
             is
             chargeable
             with
             our
             Folly
             ,
             and
             Wickedness
             :
             so
             that
             now
             we
             sin
             at
             our
             own
             Peril
             ,
             and
             leap
             headlong
             into
             mischief
             with
             our
             Eyes
             open
             .
             But
             as
             for
             Injustice
             ,
             the
             Guilt
             of
             it
             is
             so
             open
             and
             visible
             ,
             that
             however
             our
             other
             Sins
             may
             be
             excused
             by
             our
             Ignorance
             ,
             and
             mitigated
             or
             connived
             at
             upon
             the
             score
             of
             the
             
               natural
               Defects
            
             of
             our
             Understanding
             ,
             this
             can
             admit
             of
             no
             Cloak
             ,
             or
             Extenuation
             ;
             because
             whenever
             a
             Man
             dealeth
             unjustly
             by
             another
             ,
             his
             Conscience
             will
             be
             sure
             to
             tell
             him
             (
             if
             he
             puts
             the
             question
             to
             it
             )
             that
             he
             would
             not
             be
             so
             dealt
             with
             ,
             were
             the
             Case
             and
             Circumstances
             
               his
               own
            
             .
             So
             that
             when
             we
             come
             to
             give
             up
             our
             Accounts
             at
             the
             Tribunal
             of
             God
             ,
             and
             to
             answer
             for
             our
             unrighteous
             dealings
             with
             one
             another
             ,
             they
             will
             so
             stare
             us
             in
             the
             Face
             that
             we
             shall
             be
             able
             to
             make
             no
             Excuse
             or
             Apology
             for
             them
             ;
             but
             our
             own
             Consciences
             will
             be
             forced
             to
             cry
             
               Guilty
               ,
               Guilty
            
             ,
             to
             anticipate
             our
             doom
             ,
             and
             when
             it
             is
             past
             ,
             to
             approve
             and
             second
             it
             with
             a
             
               Iust
               and
               righteous
               art
               thou
               ,
               O
               Lord
               ,
               in
               all
               thy
               ways
               .
            
             For
             when
             the
             Rule
             of
             Justice
             lies
             so
             very
             plain
             ,
             and
             open
             to
             our
             very
             Faculties
             ,
             what
             can
             be
             said
             if
             we
             do
             unjustly
             ,
             but
             
             that
             we
             are
             obstinate
             and
             wilful
             and
             incorrigible
             Robbers
             ,
             that
             can
             claim
             no
             Indulgence
             ,
             deserve
             no
             Pity
             ,
             and
             pretend
             to
             no
             mitigation
             of
             our
             Stripes
             ,
             since
             we
             knew
             our
             Master's
             Will
             and
             
               did
               it
               not
            
             ?
          
           
             IV.
             CONSIDER
             the
             Fruitlesness
             and
             Mischievousness
             of
             unjust
             Dealing
             to
             our selves
             .
             For
             the
             usual
             bait
             of
             Injustice
             is
             Gain
             and
             Profit
             ,
             we
             deplume
             our
             Neighbour's
             Wings
             with
             an
             intent
             to
             Feather
             
               our
               own
               Nests
            
             ,
             and
             invade
             other
             Mens
             Properties
             to
             enrich
             our selves
             with
             their
             Spoils
             :
             This
             is
             the
             
               common
               Game
            
             that
             Fraud
             and
             Oppression
             pursues
             and
             flies
             at
             ,
             though
             usually
             they
             fly
             short
             or
             beyond
             it
             ,
             and
             instead
             of
             enriching
             Men
             do
             finally
             damage
             and
             impoverish
             them
             .
             For
             how
             successful
             soever
             unjust
             Dealing
             may
             sometimes
             prove
             to
             the
             raising
             a
             Man's
             Fortune
             and
             Estate
             ,
             't
             is
             in
             its
             natural
             Tendency
             an
             effectual
             way
             to
             impair
             and
             ruin
             it
             ;
             because
             by
             dealing
             unjustly
             he
             makes
             it
             every
             Man's
             Interest
             to
             forsake
             and
             abandon
             him
             ,
             and
             in
             effect
             sets
             a
             Cross
             upon
             his
             own
             Door
             to
             warn
             all
             Customers
             from
             entring
             .
             For
             who
             would
             willingly
             have
             to
             do
             with
             a
             Knave
             ,
             that
             always
             lies
             upon
             the
             Catch
             ,
             waiting
             Opportunities
             to
             Rook
             and
             Cozen
             him
             ;
             with
             whom
             he
             can
             neither
             speak
             ,
             nor
             act
             
             securely
             ,
             but
             must
             be
             forced
             to
             stand
             upon
             his
             own
             guard
             with
             him
             ,
             and
             treat
             him
             with
             the
             same
             Circumspection
             and
             Cautiousness
             as
             Conjurers
             do
             their
             Devils
             ,
             for
             fear
             of
             being
             snapt
             and
             torn
             in
             pieces
             by
             him
             ?
             And
             how
             is
             it
             possible
             for
             a
             Man
             to
             thrive
             ,
             when
             no
             body
             cares
             to
             deal
             with
             him
             ;
             when
             his
             House
             is
             haunted
             ,
             and
             his
             Frauds
             and
             Cozenages
             appear
             like
             Specters
             at
             his
             Door
             ,
             to
             frighten
             all
             Men
             from
             his
             Shop
             and
             Conversation
             ?
             And
             accordingly
             you
             see
             that
             Justice
             and
             Honesty
             in
             Dealing
             is
             so
             
               absolutely
               necessary
            
             to
             Mens
             thriving
             in
             the
             World
             ,
             that
             even
             they
             who
             are
             not
             honest
             are
             fain
             to
             seem
             so
             :
             but
             for
             a
             Man
             to
             seem
             to
             be
             Honest
             there
             is
             no
             way
             so
             certain
             and
             secure
             ,
             as
             to
             be
             really
             so
             ;
             for
             if
             he
             be
             not
             ,
             it
             is
             a
             thousand
             to
             one
             but
             the
             events
             of
             things
             will
             one
             time
             or
             other
             unmask
             and
             discover
             him
             .
             No
             Man
             can
             be
             secure
             of
             Privacy
             in
             an
             unjust
             Action
             ,
             but
             let
             him
             carry
             it
             never
             so
             secretly
             and
             demurely
             ,
             one
             Accident
             or
             other
             will
             draw
             the
             Curtain
             ,
             and
             bring
             to
             light
             the
             Fraud
             and
             Villany
             behind
             it
             :
             and
             when
             it
             doth
             ,
             what
             will
             Men
             say
             ?
             
               He
               has
               cheated
               me
               once
               ,
               and
               that
               was
               his
               fault
               ,
               but
               if
               he
               cheat
               me
               again
               it
               will
               be
               mine
               as
               well
               as
               his
               ;
               and
               I
               shall
               richly
               deserve
               the
               second
               wrong
               ,
               if
               I
            
             
             
               will
               take
               no
               warning
               by
               the
               first
               .
            
             So
             that
             how
             much
             soever
             a
             Man
             may
             gain
             by
             a
             present
             Cheat
             ,
             he
             is
             sure
             ,
             if
             he
             be
             discover'd
             ,
             to
             lose
             his
             Correspondent
             ,
             by
             whom
             in
             a
             few
             years
             he
             might
             have
             honestly
             gotten
             ten
             times
             more
             :
             besides
             that
             ,
             either
             his
             Resentment
             of
             the
             Injury
             he
             hath
             received
             ,
             or
             else
             his
             Charity
             to
             others
             will
             oblige
             him
             to
             divulge
             the
             knavery
             ,
             and
             to
             
               warn
               others
            
             by
             it
             not
             to
             have
             any
             thing
             to
             do
             with
             the
             detected
             Knave
             that
             wrong'd
             and
             abus'd
             him
             .
             And
             when
             once
             a
             Man's
             Credit
             is
             blasted
             by
             the
             report
             of
             a
             foul
             and
             dishonest
             Action
             ,
             it
             is
             a
             thousand
             to
             one
             but
             he
             will
             lose
             back
             in
             his
             Trade
             all
             that
             he
             gain'd
             by
             his
             Cheat
             ,
             and
             twenty
             times
             more
             ;
             and
             then
             if
             once
             he
             begin
             to
             sink
             ,
             there
             is
             no
             recovering
             of
             him
             ;
             for
             Estate
             and
             Credit
             are
             the
             two
             Wings
             that
             bear
             Men
             up
             in
             the
             World
             ,
             and
             therefore
             if
             when
             he
             hath
             clipt
             the
             Wings
             of
             his
             Credit
             ,
             his
             Estate
             should
             fail
             him
             too
             ,
             he
             must
             decline
             and
             sink
             without
             Remedy
             .
             For
             Credit
             is
             like
             a
             Looking-glass
             ,
             which
             when
             only
             sullied
             by
             an
             unwholsome
             breath
             may
             be
             wiped
             clean
             again
             ;
             but
             if
             once
             it
             is
             crack'd
             ,
             it
             is
             never
             to
             be
             repaired
             .
             So
             that
             considering
             all
             ,
             Fraud
             and
             Injustice
             is
             as
             great
             an
             Error
             in
             Politicks
             ,
             as
             
             in
             Morals
             ,
             and
             doth
             bespeak
             a
             Man
             to
             have
             as
             little
             Wit
             ,
             as
             Honesty
             ;
             and
             in
             plain
             English
             ,
             to
             be
             as
             much
             a
             Fool
             ,
             as
             a
             Knave
             .
             But
             suppose
             the
             best
             ,
             and
             that
             which
             sometimes
             happens
             ,
             that
             a
             Man
             should
             thrive
             by
             his
             Fraud
             and
             Injustice
             ,
             and
             grow
             great
             and
             prosperous
             in
             the
             World
             ;
             alas
             !
             what
             Comfort
             can
             he
             take
             in
             his
             ill-gotten
             Wealth
             ;
             when
             every
             part
             of
             it
             throws
             Guilt
             in
             his
             Face
             ,
             and
             awakens
             some
             dire
             Reflection
             in
             his
             Conscience
             ?
             For
             ,
             as
             I
             shewed
             you
             before
             ,
             of
             all
             Sins
             that
             of
             Injustice
             admits
             the
             least
             Excuse
             and
             Mitigation
             ;
             the
             sense
             of
             it
             clings
             so
             close
             to
             a
             Man's
             Conscience
             ,
             that
             he
             can
             never
             pluck
             it
             off
             without
             pulling
             away
             his
             Conscience
             with
             it
             ,
             and
             rooting
             out
             of
             his
             mind
             all
             the
             sense
             of
             Religion
             ,
             and
             of
             Good
             and
             Evil.
             So
             that
             unless
             the
             Man
             turn
             an
             assured
             Atheist
             or
             a
             stupid
             Sot
             ,
             it
             will
             be
             impossible
             for
             him
             to
             enjoy
             his
             unjust
             Possessions
             ,
             without
             great
             Recoilings
             and
             Convulsions
             of
             Conscience
             ;
             because
             his
             unjust
             Possessions
             will
             ,
             like
             the
             Adulterer's
             Bastard
             ,
             be
             a
             
               standing
               Reproach
            
             to
             him
             ,
             and
             a
             perpetual
             Remembrancer
             of
             his
             Guilt
             and
             Shame
             .
             And
             when
             that
             which
             a
             Man
             enjoys
             and
             lives
             upon
             ,
             when
             the
             Meat
             which
             he
             gluts
             ,
             and
             the
             Drink
             which
             he
             guzles
             ,
             the
             Cloaths
             
             which
             he
             rustles
             and
             flaunts
             in
             ,
             shall
             thus
             reproach
             and
             upbraid
             him
             ;
             O
             wretched
             Man
             !
             We
             are
             the
             Price
             of
             thy
             Innocence
             ,
             thy
             Soul
             ,
             and
             thy
             
               Eternal
               Happiness
            
             ;
             for
             us
             thou
             hast
             damn'd
             thy self
             ,
             and
             freely
             consign'd
             thy
             immortal
             Spirit
             to
             everlasting
             Horror
             and
             Confusion
             ;
             When
             his
             Bags
             and
             Coffers
             cry
             Guilty
             ,
             Guilty
             ,
             and
             he
             seeth
             a
             
               Mene
               Tekel
            
             on
             the
             Walls
             of
             every
             Room
             in
             his
             House
             ,
             and
             every
             thing
             he
             enjoys
             whispers
             some
             Accusation
             against
             him
             ;
             what
             Comfort
             can
             he
             take
             in
             the
             purchase
             of
             his
             Frauds
             and
             Oppressions
             ?
             Were
             it
             not
             a
             thousand
             times
             better
             for
             him
             to
             have
             lived
             contentedly
             on
             a
             brown
             Morsel
             ,
             than
             thus
             to
             fare
             deliciously
             every
             day
             with
             a
             vex'd
             and
             a
             tormented
             Mind
             ?
             And
             yet
             this
             is
             commonly
             the
             Fate
             of
             
               unjust
               Possessors
            
             ,
             who
             under
             the
             disguise
             of
             a
             chearful
             Countenance
             too
             commonly
             wear
             woful
             Hearts
             ,
             and
             like
             Tragedies
             bound
             in
             guilded
             Covers
             ,
             are
             only
             gay
             and
             splendid
             without
             ,
             but
             full
             of
             Stabs
             and
             Wounds
             within
             .
             But
             suppose
             that
             in
             a
             continued
             Tumult
             of
             Excesses
             and
             Riots
             ,
             they
             should
             make
             a
             shift
             ,
             whilst
             they
             live
             ,
             to
             drown
             the
             Cries
             of
             their
             guilty
             Consciences
             ;
             yet
             in
             all
             probability
             whenever
             Death
             threatens
             ,
             or
             approaches
             them
             in
             a
             Disease
             ,
             
             and
             sets
             them
             within
             ken
             of
             Eternity
             ,
             their
             Conscience
             in
             despight
             of
             them
             will
             rouze
             and
             awake
             and
             raise
             a
             hideous
             out-cry
             against
             them
             :
             for
             now
             their
             Last
             Will
             and
             Testament
             will
             set
             before
             them
             a
             woful
             Catalogue
             of
             uncancelled
             Guilts
             ,
             and
             every
             ill-gotten
             Penny
             they
             have
             there
             bequeathed
             will
             put
             them
             in
             mind
             of
             their
             approaching
             Damnation
             ;
             and
             dictate
             Dread
             ,
             and
             Horror
             to
             their
             Consciences
             ,
             which
             in
             a
             desperate
             rage
             will
             fly
             in
             their
             Faces
             and
             tell
             them
             to
             their
             Teeth
             that
             they
             are
             Cheats
             and
             Knaves
             and
             Reprobates
             ;
             that
             their
             Legacies
             are
             the
             Fruits
             of
             their
             Sins
             ,
             the
             purchase
             of
             their
             Frauds
             and
             Oppressions
             ;
             and
             that
             for
             that
             which
             they
             are
             now
             bequeathing
             to
             other's
             ,
             they
             have
             long
             ago
             bequeathed
             their
             Soul
             to
             the
             Devil
             ,
             who
             now
             stands
             ready
             to
             seize
             on
             it
             and
             carry
             it
             ,
             away
             to
             those
             dark
             Prisons
             of
             Horror
             where
             he
             keeps
             his
             miserable
             Slaves
             under
             a
             dreadful
             expectation
             of
             their
             
               Eternal
               Iudgment
            
             .
             So
             that
             should
             any
             Man
             chance
             to
             thrive
             ,
             and
             grow
             rich
             by
             Injustice
             ,
             yet
             't
             is
             a
             thousand
             to
             one
             but
             either
             living
             or
             dying
             ,
             or
             both
             ,
             his
             Riches
             will
             prove
             a
             far
             worse
             Plague
             to
             him
             than
             Poverty
             it self
             ;
             and
             if
             so
             ,
             who
             but
             a
             mad
             Man
             would
             ever
             abandon
             himself
             to
             a
             Folly
             so
             fruitless
             and
             mischievous
             ?
          
           
           
             Fifthly
             and
             Lastly
             ,
             CONSIDER
             the
             high
             Provocation
             that
             Injustice
             gives
             to
             God.
             For
             God
             ,
             as
             I
             have
             shewed
             you
             before
             ,
             is
             the
             Author
             of
             all
             those
             Rights
             which
             Men
             are
             invested
             with
             ,
             whether
             they
             be
             natural
             ,
             or
             acquir'd
             :
             and
             being
             the
             Author
             of
             them
             ,
             he
             is
             more
             especially
             obliged
             to
             assert
             and
             vindicate
             them
             ,
             to
             maintain
             his
             own
             Bequests
             and
             Donations
             ,
             and
             not
             suffer
             those
             to
             go
             unpunish'd
             ,
             who
             presume
             to
             purloin
             or
             alienate
             them
             from
             their
             
               rightful
               Owners
            
             .
             For
             he
             who
             wrongfully
             deprives
             a
             Man
             of
             any
             Right
             ;
             deprives
             him
             of
             what
             God
             hath
             given
             him
             ,
             snatches
             God's
             Goods
             out
             of
             those
             hands
             in
             which
             he
             hath
             trusted
             and
             deposited
             them
             ;
             and
             in
             so
             doing
             robs
             God
             himself
             ,
             and
             seises
             his
             Goods
             without
             his
             leave
             .
             So
             that
             every
             unjust
             Invasion
             of
             another's
             Rights
             is
             an
             Injury
             to
             God
             ,
             who
             is
             the
             supreme
             Proprietor
             ,
             from
             whom
             all
             Right
             and
             Property
             descendeth
             .
             For
             since
             every
             Man's
             Right
             is
             derived
             from
             ,
             and
             founded
             on
             the
             Right
             of
             God
             ,
             whosoever
             trespasses
             on
             the
             one
             ,
             must
             necessarily
             invade
             the
             other
             :
             all
             that
             is
             ours
             we
             hold
             by
             Tenant-Right
             from
             the
             great
             Landlord
             of
             the
             World
             ,
             whose
             supreme
             and
             
               independent
               Propriety
            
             is
             the
             Ground
             ,
             and
             Foundation
             
             on
             which
             all
             our
             just
             Claims
             and
             Properties
             depend
             .
             He
             therefore
             who
             by
             Fraud
             or
             Violence
             dispossesses
             any
             Tenant
             of
             God
             ,
             or
             seises
             any
             part
             of
             the
             Property
             which
             he
             hath
             farmed
             out
             to
             him
             ;
             doth
             in
             so
             doing
             eject
             the
             Landlord
             ,
             as
             well
             as
             the
             Tenant
             ,
             and
             so
             far
             as
             in
             him
             lies
             turn
             God
             out
             of
             his
             own
             World
             ,
             and
             usurp
             his
             eternal
             Right
             and
             Dominion
             .
             And
             so
             long
             as
             he
             holds
             what
             God
             hath
             set
             to
             another
             ,
             he
             holds
             not
             as
             a
             Tenant
             of
             God
             ,
             but
             as
             a
             Robber
             and
             an
             Invader
             of
             him
             :
             when
             he
             seiz'd
             his
             unjust
             Possession
             ,
             he
             snatch'd
             God's
             Goods
             out
             of
             his
             hands
             ;
             and
             while
             he
             detains
             them
             ,
             he
             doth
             in
             effect
             declare
             that
             he
             will
             keep
             God's
             Goods
             in
             despight
             of
             him
             ;
             that
             as
             he
             hath
             already
             thrust
             him
             out
             of
             this
             part
             of
             his
             Creation
             ,
             so
             he
             is
             resolved
             to
             keep
             him
             out
             as
             long
             as
             he
             is
             able
             ,
             and
             never
             to
             permit
             him
             to
             re-enter
             upon
             it
             ,
             so
             long
             as
             he
             can
             maintain
             and
             defend
             it
             against
             him
             .
             Since
             therefore
             we
             claim
             by
             God's
             own
             Tenure
             ,
             and
             all
             our
             Rights
             do
             finally
             issue
             and
             resolve
             into
             his
             ;
             he
             is
             peculiarly
             concerned
             to
             assert
             ,
             and
             vindicate
             them
             ,
             because
             they
             are
             all
             
               his
               own
            
             .
             Hence
             is
             that
             passage
             quoted
             by
             St.
             Paul
             from
             God's
             own
             mouth
             ,
             
               Vengance
               is
               mine
               and
               I
               will
               repay
               it
               ,
            
             Rom.
             xii
             .
             19.
             for
             what
             
             is
             Vengeance
             ,
             but
             only
             a
             Retribution
             of
             Punishments
             for
             Wrongs
             ,
             and
             Injuries
             received
             ?
             And
             therefore
             since
             all
             Rights
             are
             God's
             ,
             and
             consequently
             all
             Wrongs
             do
             redound
             upon
             him
             ,
             Vengeance
             ,
             or
             Retribution
             of
             Wrongs
             must
             necessarily
             be
             
               his
               Right
            
             and
             Prerogative
             ;
             and
             it
             being
             his
             ,
             he
             will
             be
             sure
             to
             repay
             it
             one
             time
             or
             other
             :
             and
             though
             he
             may
             defer
             it
             a
             while
             out
             of
             wise
             and
             gracious
             Ends
             ,
             yet
             in
             the
             long
             run
             it
             will
             appear
             that
             his
             Forbearance
             is
             no
             Payment
             and
             the
             longer
             he
             is
             repaying
             the
             Principal
             ,
             the
             greater
             sum
             the
             Interest
             of
             his
             Vengeance
             will
             at
             last
             amount
             to
             .
             For
             what
             higher
             Outrage
             can
             you
             do
             to
             God
             who
             is
             an
             Immortal
             Being
             ,
             infinitely
             removed
             from
             all
             Passion
             and
             Suffering
             ,
             than
             to
             break
             in
             upon
             him
             as
             you
             do
             by
             every
             act
             of
             Injustice
             ,
             and
             despoil
             him
             of
             his
             Goods
             ,
             and
             rifle
             his
             House
             before
             his
             Face
             ;
             to
             turn
             him
             out
             of
             Doors
             as
             it
             were
             ,
             and
             shut
             up
             his
             own
             Creation
             against
             him
             ;
             and
             in
             effect
             to
             tell
             him
             ,
             that
             from
             henceforth
             you
             are
             resolved
             to
             be
             your
             
               own
               God
            
             ,
             to
             live
             at
             his
             Allowance
             no
             longer
             ,
             but
             to
             carve
             and
             divide
             for
             your selves
             ;
             and
             that
             so
             far
             as
             you
             are
             concerned
             ,
             he
             shall
             have
             no
             more
             to
             do
             in
             
               his
               own
            
             World
             ,
             but
             that
             you
             will
             supply
             his
             place
             in
             his
             Family
             ,
             and
             order
             
             his
             affairs
             ,
             and
             dispose
             of
             his
             Goods
             ,
             as
             you
             think
             convenient
             .
             Which
             is
             such
             an
             
               intolerable
               Indignity
            
             ,
             as
             cannot
             but
             kindle
             a
             Resentment
             in
             the
             most
             
               indulgent
               Nature
            
             ,
             and
             arm
             even
             an
             
               infinite
               Patience
            
             with
             Thunderbolts
             :
             and
             accordingly
             if
             you
             consult
             either
             Sacred
             ,
             or
             Prophane
             History
             ,
             you
             will
             find
             that
             there
             is
             no
             one
             Sin
             which
             God
             hath
             so
             remarkably
             punished
             in
             this
             World
             ,
             as
             this
             of
             Injustice
             between
             Man
             and
             Man.
             For
             this
             he
             hath
             been
             observed
             ,
             to
             plague
             not
             only
             the
             
               unjust
               Persons
            
             themselves
             with
             such
             Judgments
             ,
             as
             have
             ecchoed
             and
             resounded
             their
             Crimes
             ,
             but
             hath
             many
             times
             entailed
             a
             Curse
             upon
             their
             Posterity
             ;
             which
             like
             a
             flying
             Scourge
             hath
             pursued
             them
             Generation
             after
             Generation
             ,
             and
             marked
             their
             Descendants
             with
             dire
             Events
             ,
             like
             a
             Coat
             of
             Arms
             charged
             with
             Crosses
             and
             Croslets
             :
             For
             this
             he
             hath
             pursued
             whole
             Nations
             to
             utter
             Ruin
             ,
             and
             Desolation
             ;
             and
             't
             was
             for
             this
             that
             he
             cut
             off
             his
             own
             People
             the
             Iews
             ,
             and
             converted
             his
             beloved
             Sharon
             into
             an
             eternal
             Desart
             .
             And
             if
             his
             Vengeance
             thus
             smoke
             against
             Injustice
             in
             this
             Life
             ,
             which
             is
             the
             School
             of
             Discipline
             ;
             how
             will
             it
             burn
             against
             it
             in
             the
             other
             ,
             which
             is
             the
             Stage
             of
             Execution
             !
             If
             the
             Posterity
             of
             the
             Unjust
             
             be
             thus
             rack'd
             for
             it
             upon
             Earth
             ,
             how
             will
             the
             Unjust
             themselves
             roar
             for
             it
             in
             Hell
             !
             In
             a
             word
             ,
             if
             these
             temporary
             Flashes
             and
             Eruptions
             of
             God's
             Vengeance
             against
             Unrighteousness
             be
             so
             dreadful
             ,
             how
             terribly
             must
             it
             flame
             against
             it
             within
             the
             bottomless
             Vulcano's
             of
             everlasting
             Burnings
             !
             Wherefore
             as
             you
             would
             not
             provoke
             an
             infinite
             Vengeance
             which
             you
             can
             neither
             withstand
             ,
             nor
             endure
             ;
             it
             concerns
             you
             diligently
             to
             avoid
             all
             Unrighteousness
             in
             your
             Dealings
             ,
             and
             Intercourse
             with
             Men
             ;
             which
             if
             you
             take
             care
             to
             do
             ,
             and
             to
             add
             to
             your
             
               Iustice
               Mercy
            
             ,
             to
             your
             
               Mercy
               Sobriety
            
             ,
             and
             to
             your
             Sobriety
             walking
             humbly
             with
             God
             ,
             you
             shall
             be
             sure
             not
             only
             to
             escape
             his
             Vengeance
             both
             here
             and
             hereafter
             ,
             but
             also
             from
             these
             Seeds
             of
             Holiness
             to
             reap
             
               Everlasting
               Life
            
             .
          
        
      
       
         
           
           
             
               CHAP.
               I.
            
             Of
             Mercy
             ,
             as
             it
             relieveth
             the
             Miseries
             of
             the
             Soul.
             
          
           
             AFTER
             the
             Consideration
             of
             Iustice
             ,
             that
             of
             Mercy
             is
             to
             follow
             :
             And
             the
             proper
             Object
             of
             Mercy
             being
             Misery
             ,
             it
             will
             be
             requisite
             in
             order
             to
             the
             explaining
             of
             this
             Vertue
             ,
             to
             consider
             what
             those
             human
             Miseries
             are
             which
             it
             relates
             to
             ,
             and
             what
             are
             the
             particular
             Acts
             of
             Mercy
             which
             belong
             to
             them
             .
             Now
             the
             Miseries
             which
             Men
             are
             liable
             to
             in
             this
             Life
             are
             reducible
             to
             these
             Heads
             :
             First
             ,
             Either
             they
             are
             such
             as
             do
             affect
             their
             Souls
             ;
             or
             ,
             Secondly
             ,
             Such
             as
             do
             affect
             their
             Bodies
             .
          
           
             I.
             THE
             Miseries
             which
             do
             affect
             the
             Souls
             of
             Men
             ;
             which
             may
             all
             be
             comprehended
             under
             these
             five
             Heads
             :
             1.
             
             Sorrow
             and
             Dejection
             of
             Mind
             .
             2.
             
             Errors
             and
             Mistakes
             in
             matters
             of
             lesser
             Importance
             .
             3.
             
             Blindness
             and
             Ignorance
             in
             things
             of
             the
             greatest
             Moment
             .
             4.
             
             Malice
             and
             Obstinacy
             of
             Will
             in
             destructive
             and
             mischievous
             Courses
             .
             5.
             
             Impotency
             or
             want
             of
             Power
             to
             free
             and
             recover
             themselves
             of
             them
             .
          
           
           
             I.
             ONE
             of
             the
             Miseries
             which
             affect
             Mens
             Souls
             is
             Sorrow
             and
             Dejection
             of
             Mind
             ,
             which
             like
             a
             Consumption
             in
             the
             Body
             ,
             preys
             upon
             the
             Soul
             ,
             dispirits
             its
             faculties
             and
             renders
             them
             faint
             and
             languid
             in
             all
             their
             Operations
             .
             
               By
               Sorrow
               of
               the
               heart
            
             ,
             saith
             
               Solomon
               ,
               the
               Spirit
               is
               broken
               .
            
             Prov.
             xv
             .
             13.
             
             And
             indeed
             Sorrow
             is
             that
             Sense
             of
             the
             Soul
             by
             which
             it
             feels
             and
             perceives
             its
             own
             Miseries
             ,
             and
             without
             which
             it
             could
             no
             more
             be
             affected
             with
             calamitous
             things
             ,
             than
             Iron
             is
             with
             the
             blows
             of
             the
             Hammer
             .
             This
             is
             the
             Sting
             by
             which
             all
             sad
             Accidents
             do
             wound
             and
             inflame
             our
             Spirits
             ,
             and
             with
             which
             the
             least
             trifle
             in
             the
             World
             can
             make
             us
             miserable
             in
             the
             most
             prosperous
             State
             ,
             and
             turn
             all
             our
             Enjoyments
             into
             Wormwood
             .
             Sorrow
             therefore
             and
             Dejection
             of
             mind
             being
             the
             Point
             and
             Edge
             of
             all
             our
             Miseries
             ,
             is
             upon
             that
             account
             a
             most
             proper
             Object
             of
             Mercy
             ;
             whose
             peculiar
             Province
             it
             is
             to
             ease
             and
             relieve
             the
             miserable
             .
             Whensoever
             therefore
             we
             do
             converse
             with
             the
             Sorrowful
             and
             Dejected
             ,
             the
             Law
             of
             Mercy
             requires
             us
             to
             do
             what
             we
             can
             to
             support
             and
             relieve
             them
             ;
             and
             that
             first
             by
             sympathizing
             with
             them
             ,
             by
             sharing
             their
             Griefs
             ,
             condoling
             their
             Sorrows
             ,
             and
             pitying
             their
             Calamities
             ,
             or
             as
             
             the
             Apostle
             expresses
             it
             ,
             Rom.
             xii
             .
             15.
             
             
               By
               weeping
               with
               those
               that
               weep
            
             ;
             which
             upon
             the
             first
             breaking
             out
             of
             a
             great
             Sorrow
             is
             the
             properest
             Remedy
             we
             can
             administer
             .
             For
             when
             a
             Passion
             is
             in
             its
             Rage
             and
             Fury
             ,
             it
             is
             no
             more
             to
             be
             pacify'd
             with
             Reason
             and
             Discourse
             ,
             than
             the
             Northern
             Wind
             is
             with
             a
             Lecture
             of
             Consolation
             ;
             and
             till
             it
             hath
             tired
             it self
             a
             while
             with
             the
             Transports
             of
             its
             own
             Rage
             ,
             to
             endeavour
             to
             check
             it
             with
             Arguments
             would
             be
             as
             vain
             an
             Attempt
             ,
             as
             to
             damn
             up
             the
             Cataracts
             of
             Nile
             with
             a
             Hurdle
             ;
             which
             instead
             of
             suppressing
             their
             Violence
             would
             but
             cause
             them
             to
             roar
             the
             louder
             ,
             and
             to
             swell
             and
             break
             forth
             into
             
               more
               impetuous
            
             Torrents
             .
             The
             best
             Course
             therefore
             that
             can
             be
             taken
             at
             present
             ,
             is
             to
             humour
             and
             gratify
             the
             Passion
             by
             condoling
             with
             it
             the
             Calamity
             which
             caused
             it
             .
             For
             as
             the
             fiercest
             Creatures
             are
             most
             easily
             tamed
             by
             gentle
             management
             ,
             by
             soothing
             and
             stroaking
             and
             being
             kindly
             treated
             ;
             so
             the
             best
             Expedient
             to
             mitigate
             violent
             Sorrows
             is
             to
             sooth
             and
             indulge
             them
             till
             their
             Violence
             is
             abated
             ;
             to
             conform
             our selves
             to
             them
             ,
             and
             mingle
             our
             Tears
             and
             Lamentations
             with
             them
             .
             And
             accordingly
             we
             find
             that
             to
             be
             pitied
             and
             condoled
             is
             a
             real
             Ease
             and
             
             Comfort
             to
             the
             miserable
             ;
             and
             that
             so
             far
             as
             we
             partake
             with
             other
             Mens
             Griefs
             ,
             we
             do
             translate
             'em
             out
             of
             their
             Breasts
             into
             our
             own
             :
             So
             that
             by
             sympathizing
             with
             them
             we
             take
             part
             of
             their
             Sorrows
             from
             them
             ,
             which
             like
             Dimensions
             may
             be
             so
             divided
             by
             us
             ,
             as
             to
             become
             at
             least
             insensible
             ,
             if
             not
             indivisible
             .
             Wherefore
             since
             't
             is
             not
             the
             Tears
             of
             their
             own
             Eyes
             only
             ,
             but
             of
             their
             Friends
             Eyes
             too
             ,
             that
             do
             exhaust
             the
             Current
             of
             their
             Griefs
             ;
             which
             falling
             into
             many
             Streams
             will
             run
             more
             peaceably
             ,
             and
             by
             degrees
             contract
             themselves
             into
             narrower
             Channels
             ;
             it
             is
             an
             Act
             of
             Mercy
             that
             we
             owe
             to
             the
             sorrowful
             to
             condole
             and
             sympathize
             with
             'em
             in
             their
             Afflictions
             .
             And
             not
             to
             do
             so
             ,
             or
             instead
             of
             that
             ,
             to
             be
             either
             insensible
             of
             their
             Sorrows
             ,
             or
             to
             take
             no
             other
             notice
             of
             them
             ,
             but
             to
             mock
             at
             ,
             and
             deride
             them
             ,
             is
             a
             certain
             Argument
             of
             a
             cruel
             and
             barbarous
             Temper
             .
             And
             as
             we
             ought
             to
             sympathize
             with
             them
             in
             their
             Sorrows
             ,
             so
             ,
             when
             they
             are
             capable
             of
             it
             ,
             we
             are
             obliged
             by
             the
             Laws
             of
             Mercy
             to
             use
             our
             best
             endeavour
             to
             support
             and
             comfort
             them
             under
             their
             heaviness
             ,
             as
             the
             Apostle
             exhorts
             ,
             2
             Cor.
             i.
             4.
             sometimes
             by
             lessening
             and
             extenuating
             their
             Affliction
             ,
             sometimes
             by
             applying
             to
             them
             the
             Consolations
             
             of
             Religion
             ,
             sometimes
             by
             representing
             to
             them
             the
             evil
             of
             immoderate
             Sorrow
             ,
             and
             sometimes
             by
             diverting
             them
             with
             innocent
             Pleasantry
             ,
             and
             Chearfulness
             .
             For
             Sorrow
             diverts
             the
             mind
             from
             all
             comfortable
             thoughts
             ,
             and
             like
             a
             black
             Perspective-Glass
             represents
             all
             Objects
             mournfully
             and
             tragically
             :
             So
             that
             unless
             others
             will
             have
             Mercy
             on
             it
             and
             thrust
             Comforts
             into
             its
             Mouth
             ,
             it
             will
             have
             no
             Mercy
             on
             it self
             ,
             but
             sit
             pining
             and
             languishing
             under
             incessant
             Grief
             and
             Discontentedness
             .
             Wherefore
             to
             chear
             and
             comfort
             dejected
             and
             sorrowful
             minds
             ,
             is
             both
             a
             great
             and
             a
             necessary
             Act
             of
             Mercy
             ;
             as
             on
             the
             contrary
             for
             any
             Man
             causelesly
             to
             afflict
             and
             grieve
             another
             ,
             to
             add
             Weight
             to
             his
             Sorrows
             and
             Wormwood
             to
             his
             Gall
             ,
             and
             take
             Pleasure
             in
             his
             Griefs
             and
             Vexations
             ,
             is
             not
             only
             inhuman
             but
             diabolical
             :
             For
             to
             rejoyce
             in
             the
             Afflictions
             ,
             and
             recreate
             with
             the
             Sorrows
             of
             the
             miserable
             ,
             is
             the
             blackest
             Character
             that
             can
             be
             given
             to
             a
             Devil
             .
          
           
             II.
             ANOTHER
             of
             the
             Miseries
             which
             affect
             Mens
             Souls
             is
             the
             Errors
             and
             Mistakes
             they
             are
             liable
             to
             in
             matters
             of
             less
             Importance
             .
             The
             Understandings
             of
             Men
             are
             naturally
             weak
             and
             short-sighted
             ,
             apt
             to
             be
             imposed
             upon
             by
             shews
             of
             Truth
             ,
             and
             
             swallow
             Lies
             for
             Realities
             ,
             when
             they
             are
             guilded
             with
             a
             fair
             Probability
             :
             And
             tho'
             we
             make
             loud
             boasts
             of
             Certainty
             and
             Demonstration
             ,
             yet
             ,
             God
             knows
             ,
             many
             times
             our
             Certainties
             are
             the
             Dictates
             of
             our
             wild
             Imaginations
             ,
             and
             our
             Demonstrations
             prove
             nothing
             but
             our
             own
             Confidence
             .
             For
             
               Prejudice
               ,
               Error
            
             and
             Inadvertency
             are
             as
             incident
             to
             our
             Minds
             ,
             as
             Diseases
             are
             to
             our
             Bodies
             ;
             and
             there
             are
             certain
             Springs
             and
             Principles
             in
             all
             Mens
             understandings
             ,
             which
             do
             render
             them
             liable
             to
             be
             turned
             about
             by
             strange
             and
             unaccountable
             Impulses
             .
             And
             generally
             our
             Affections
             are
             apt
             to
             creep
             into
             and
             mingle
             with
             our
             arguings
             ,
             so
             that
             in
             most
             of
             our
             Disputes
             the
             Argument
             on
             both
             sides
             is
             commonly
             lost
             ,
             and
             the
             Controversy
             determins
             in
             a
             Conflict
             of
             Affections
             .
             And
             in
             a
             word
             ,
             the
             Generality
             of
             Men
             are
             unalterably
             determined
             in
             their
             Opinions
             by
             their
             Fear
             or
             their
             Hope
             ,
             or
             their
             Prejudices
             ,
             or
             the
             Prepossessions
             of
             their
             Education
             ;
             which
             ,
             like
             so
             many
             Whirl-pools
             ,
             having
             once
             sucked
             a
             Man
             in
             ,
             do
             most
             commonly
             keep
             his
             head
             under
             Water
             ,
             and
             never
             permit
             him
             to
             emerge
             and
             recover
             himself
             :
             And
             if
             the
             Prejudices
             of
             our
             Education
             happen
             to
             be
             false
             ,
             in
             all
             our
             Reasonings
             from
             them
             we
             do
             only
             spin
             
             out
             one
             Error
             from
             another
             ,
             and
             so
             our
             Thoughts
             wander
             in
             a
             Labyrinth
             ,
             wherein
             the
             farther
             we
             go
             ,
             the
             more
             we
             lose
             our selves
             .
             And
             as
             our
             Understandings
             are
             very
             dimsighted
             ,
             so
             the
             Paths
             wherein
             we
             seek
             after
             Truth
             ,
             are
             commonly
             very
             obscure
             and
             intricate
             :
             For
             whilst
             we
             rack
             our
             Brains
             with
             nice
             and
             curious
             Speculations
             ,
             we
             generally
             but
             delude
             our
             Reason
             with
             the
             little
             Images
             and
             airy
             Phantasms
             of
             things
             ;
             while
             we
             weary
             our
             Eyes
             with
             laborious
             Reading
             ,
             our
             Books
             prove
             oftner
             the
             Tombs
             ,
             than
             the
             Shrines
             of
             Truth
             ;
             and
             while
             we
             pursue
             it
             through
             the
             stormy
             Seas
             of
             Controversy
             ,
             there
             we
             are
             tossed
             with
             endless
             Doubts
             and
             Difficulties
             ,
             which
             like
             the
             rolling
             Waves
             crowd
             one
             upon
             the
             neck
             of
             another
             .
             And
             thus
             we
             grope
             to
             and
             fro
             in
             the
             dark
             ,
             and
             't
             is
             a
             very
             great
             Acquist
             if
             in
             our
             Search
             after
             Knowledge
             we
             do
             but
             discover
             our
             own
             Ignorance
             .
             'T
             is
             true
             ,
             as
             for
             those
             necessary
             Truths
             which
             are
             the
             Fundamentals
             of
             our
             everlasting
             Well-being
             ,
             God
             hath
             taken
             care
             to
             propose
             them
             to
             us
             in
             so
             clear
             a
             Light
             ,
             that
             no
             Man
             can
             be
             ignorant
             of
             them
             who
             sincerely
             inquires
             after
             them
             :
             But
             commonly
             the
             remoter
             any
             Truth
             is
             from
             a
             necessary
             Article
             ,
             the
             
               less
               plain
            
             and
             obvious
             it
             is
             to
             our
             Understanding
             ;
             and
             therefore
             if
             in
             these
             we
             do
             err
             and
             mistake
             ,
             
             it
             is
             not
             to
             be
             wondered
             at
             ,
             considering
             how
             weak
             our
             Understanding
             is
             ,
             and
             what
             disadvantageous
             Prospect
             it
             hath
             .
             And
             tho'
             these
             our
             mistakes
             are
             many
             times
             caused
             by
             a
             corrupt
             Biass
             in
             our
             Wills
             ,
             by
             a
             factious
             Prejudice
             ,
             or
             an
             overweening
             Self-conceit
             ,
             by
             a
             carnal
             Interest
             ,
             or
             a
             supine
             Neglect
             of
             the
             means
             of
             a
             better
             Information
             ;
             which
             according
             as
             they
             are
             more
             or
             less
             wilful
             ,
             do
             render
             our
             Errors
             Sins
             of
             Infirmity
             ,
             or
             damnable
             Heresy
             :
             Yet
             very
             often
             they
             are
             merely
             the
             Effects
             of
             a
             weak-sighted
             Mind
             ,
             that
             is
             either
             unavoidably
             seduced
             with
             fair
             Shews
             ,
             or
             innocently
             tinctured
             with
             false
             Prejudices
             :
             And
             in
             this
             case
             they
             are
             not
             our
             Crimes
             ,
             but
             our
             Miseries
             .
             For
             we
             can
             no
             more
             be
             obliged
             not
             to
             err
             in
             our
             Opinions
             ,
             than
             not
             to
             be
             sick
             or
             hungry
             ;
             all
             that
             we
             are
             bound
             to
             is
             to
             understand
             as
             well
             as
             we
             can
             ,
             and
             if
             when
             we
             do
             so
             ,
             we
             should
             happen
             to
             be
             deceived
             ,
             we
             have
             a
             just
             claim
             to
             Mercy
             and
             Commiseration
             .
             And
             the
             proper
             Acts
             of
             Mercy
             which
             this
             miserable
             Case
             requires
             are
             
               first
               Forbearance
            
             and
             
               Toleration
               ;
               with
               all
               lowliness
               and
               meekness
               ,
               with
               longsuffering
               ,
               forbearing
               one
               another
               in
               love
            
             ;
             as
             the
             Apostle
             expresses
             it
             ,
             Ephes.
             iv
             .
             2.
             that
             is
             ,
             abstaining
             from
             all
             harsh
             Judgments
             and
             severe
             Censures
             ,
             
             from
             all
             peevish
             Separations
             from
             our
             Communion
             and
             Charity
             ,
             and
             mutually
             treating
             each
             other
             with
             all
             the
             Candor
             and
             Forbearance
             ,
             Lenity
             and
             Indulgence
             that
             a
             pitiable
             Case
             requires
             and
             deserves
             .
             For
             if
             I
             am
             in
             the
             right
             ,
             and
             my
             Brother
             in
             the
             wrong
             ,
             to
             be
             sure
             it
             is
             
               my
               Happiness
            
             ,
             and
             perhaps
             't
             is
             only
             
               his
               Misery
            
             ;
             and
             what
             an
             unmerciful
             part
             is
             it
             for
             me
             to
             damn
             ,
             or
             censure
             ,
             or
             rigorously
             treat
             him
             ,
             meerly
             because
             it
             is
             his
             lot
             to
             be
             miserable
             and
             mine
             to
             be
             happy
             ?
             What
             if
             he
             hath
             had
             the
             ill
             Luck
             to
             have
             his
             Brains
             cast
             into
             a
             different
             figure
             from
             mine
             ,
             by
             reading
             different
             Books
             or
             keeping
             different
             Company
             ,
             or
             being
             prejudiced
             by
             a
             different
             Education
             ;
             is
             it
             reasonable
             that
             I
             should
             hate
             or
             severely
             judge
             him
             ,
             because
             he
             hath
             been
             unfortunate
             ,
             and
             perhaps
             could
             no
             more
             prevent
             those
             little
             Errors
             wherein
             he
             differs
             from
             me
             ,
             than
             he
             could
             the
             Moles
             on
             his
             Skin
             ,
             or
             the
             different
             colour
             of
             his
             Hair
             and
             Complexion
             ?
             What
             is
             this
             but
             to
             load
             the
             oppressed
             ,
             and
             heap
             Misery
             upon
             Misery
             ,
             which
             is
             the
             most
             unmanly
             Cruelty
             ?
             In
             this
             case
             therefore
             the
             Laws
             of
             Mercy
             require
             us
             as
             private
             Christians
             ,
             to
             bear
             with
             one
             another's
             mistakes
             ,
             to
             make
             the
             most
             
               candid
               Iudgment
            
             and
             Construction
             of
             them
             ,
             and
             interpret
             them
             in
             
             the
             most
             favourable
             sense
             ;
             and
             not
             to
             separate
             from
             one
             another
             for
             Trifles
             ,
             or
             fly
             out
             into
             Bitterness
             and
             Animosity
             upon
             every
             little
             Opinion
             which
             we
             judge
             false
             and
             erroneous
             .
          
           
             II.
             ANOTHER
             Act
             of
             Mercy
             which
             this
             Case
             requires
             ,
             is
             to
             endeavour
             by
             all
             prudent
             and
             peaceable
             ways
             to
             rectifie
             one
             another's
             Mistakes
             .
             If
             I
             behold
             my
             Brother's
             Understanding
             labouring
             under
             the
             misery
             of
             Error
             ,
             Mercy
             will
             incline
             me
             ,
             so
             far
             as
             I
             am
             able
             ,
             to
             endeavour
             his
             Relief
             and
             Recovery
             ;
             an
             Error
             in
             the
             Understanding
             being
             as
             great
             a
             misfortune
             ,
             as
             a
             wound
             or
             a
             disease
             in
             the
             Body
             :
             and
             what
             merciful
             Mind
             can
             behold
             that
             noblest
             Part
             of
             a
             Man
             diseased
             and
             affected
             ,
             without
             being
             strongly
             inclined
             to
             administer
             what
             it
             can
             towards
             its
             Health
             and
             Recovery
             ?
             And
             as
             Mercy
             will
             incline
             us
             to
             it
             ,
             so
             it
             will
             direct
             us
             to
             the
             properest
             Means
             of
             effecting
             it
             :
             for
             if
             it
             be
             Mercy
             and
             Compassion
             that
             moves
             me
             to
             rectifie
             my
             Brother's
             Mistake
             ,
             it
             will
             move
             me
             to
             endeavour
             it
             with
             the
             
               Spirit
               of
               Meekness
            
             ,
             which
             as
             the
             Apostle
             assures
             us
             ,
             Galat.
             vi
             .
             1.
             is
             the
             most
             likely
             expedient
             to
             restore
             him
             ;
             that
             is
             ,
             calmly
             and
             compassionately
             to
             represent
             to
             him
             his
             Error
             ,
             so
             as
             that
             he
             may
             see
             it
             is
             not
             my
             Design
             to
             expose
             
             or
             upbraid
             him
             ,
             to
             insult
             over
             his
             Folly
             ,
             or
             to
             triumph
             in
             his
             Confutation
             ;
             but
             merely
             to
             set
             his
             Understanding
             to
             rights
             ,
             and
             to
             rescue
             it
             from
             the
             Mistakes
             in
             which
             it
             is
             unfortunately
             entangled
             .
             And
             this
             ,
             if
             any
             thing
             ,
             will
             dispose
             him
             to
             listen
             to
             my
             Reasons
             ,
             and
             
               make
               way
            
             for
             my
             Arguments
             to
             enter
             into
             his
             mind
             :
             whereas
             by
             deriding
             his
             Error
             ,
             or
             persecuting
             it
             with
             sharp
             and
             bitter
             Invectives
             ,
             I
             shall
             engage
             his
             passion
             to
             defend
             it
             ,
             as
             well
             as
             his
             Reason
             ;
             for
             witty
             Jests
             and
             severe
             Sarcasms
             may
             provoke
             an
             Adversary
             ,
             but
             will
             never
             convince
             him
             .
             And
             as
             Mercy
             will
             direct
             me
             to
             treat
             my
             erring
             Brother
             with
             Meekness
             and
             Compassion
             ,
             so
             it
             will
             also
             instruct
             me
             not
             to
             teaze
             and
             importune
             him
             with
             perpetual
             Disputacity
             ;
             for
             this
             will
             look
             rather
             like
             an
             affectation
             of
             wrangling
             with
             him
             ,
             than
             a
             desire
             of
             convincing
             him
             :
             but
             to
             wait
             the
             fairest
             Opportunities
             of
             remonstrating
             his
             Error
             to
             him
             ,
             when
             he
             is
             most
             at
             leisure
             ,
             and
             most
             disposed
             to
             attend
             to
             Reason
             and
             Argument
             .
             For
             Errors
             ,
             like
             Paper
             Kites
             ,
             are
             many
             times
             raised
             and
             kept
             up
             in
             Mens
             minds
             ,
             by
             the
             incessant
             Bluster
             of
             
               over-fierce
               Opposition
            
             .
          
           
             III.
             ANOTHER
             of
             the
             Miseries
             which
             affect
             Mens
             Souls
             is
             Blindness
             and
             Ignorance
             
             in
             things
             of
             the
             greatest
             moment
             ,
             which
             is
             doubtless
             one
             of
             the
             greatest
             Miseries
             that
             can
             happen
             to
             a
             Soul
             in
             this
             Life
             .
             For
             the
             Interests
             of
             Souls
             are
             everlasting
             ,
             they
             being
             born
             to
             live
             happily
             or
             miserably
             for
             ever
             ;
             and
             their
             Happiness
             depending
             upon
             the
             right
             use
             of
             their
             Liberty
             ,
             and
             this
             upon
             their
             Knowledge
             how
             to
             use
             and
             determine
             it
             ;
             it
             will
             be
             impossible
             for
             them
             to
             attain
             to
             eternal
             Happiness
             ,
             or
             escape
             eternal
             Misery
             ,
             without
             Knowledge
             to
             steer
             and
             direct
             them
             :
             so
             that
             whilst
             they
             are
             ignorant
             of
             those
             Truths
             ,
             by
             which
             their
             Liberty
             is
             to
             be
             governed
             ,
             and
             their
             Choices
             and
             Actions
             to
             be
             determined
             to
             eternal
             Happiness
             ,
             they
             are
             under
             a
             very
             
               remote
               Incapacity
            
             of
             being
             happy
             .
             And
             what
             a
             miserable
             Case
             is
             this
             ,
             to
             have
             an
             
               eternal
               Interest
            
             at
             stake
             ,
             and
             not
             to
             know
             how
             to
             manage
             it
             ?
             To
             be
             travelling
             on
             this
             narrow
             Line
             ,
             or
             Frontier
             which
             divideth
             those
             boundless
             Continents
             of
             everlasting
             Happiness
             and
             Misery
             ,
             and
             not
             to
             see
             one
             step
             of
             our
             way
             before
             us
             ,
             nor
             to
             perceive
             whither
             we
             are
             going
             till
             we
             are
             gone
             beyond
             recovery
             ?
             Should
             you
             behold
             a
             
               blind
               Man
            
             walking
             upon
             the
             brink
             of
             a
             fatal
             Precipice
             ,
             without
             any
             Guide
             to
             direct
             his
             steps
             ,
             and
             secure
             him
             from
             the
             neighbouring
             
             Danger
             ,
             would
             not
             your
             Hearts
             ake
             and
             your
             Bowels
             yearn
             for
             him
             ?
             Would
             you
             not
             call
             out
             to
             him
             and
             warn
             him
             of
             his
             Danger
             ,
             and
             make
             all
             the
             hast
             you
             could
             to
             take
             him
             by
             the
             Hand
             and
             conduct
             him
             to
             a
             place
             of
             Safety
             ?
             And
             is
             it
             not
             a
             much
             more
             deplorable
             sight
             ,
             to
             see
             a
             poor
             
               ignorant
               Wretch
            
             walking
             blindfold
             on
             the
             Brinks
             of
             Hell
             ,
             and
             for
             want
             of
             sight
             to
             direct
             him
             Heaven-wards
             ready
             to
             blunder
             at
             every
             step
             into
             the
             Pit
             of
             Destruction
             ?
             Can
             you
             behold
             such
             a
             miserable
             Object
             with
             a
             regardless
             eye
             ,
             and
             yet
             pretend
             to
             Pity
             or
             Compassion
             ?
             Can
             you
             sit
             still
             and
             see
             him
             cast
             himself
             into
             the
             mouth
             of
             such
             horrid
             and
             amazing
             Danger
             ,
             without
             warning
             him
             of
             it
             ,
             and
             endeavouring
             by
             the
             best
             Instructions
             you
             can
             give
             him
             to
             lead
             him
             off
             ,
             and
             direct
             him
             to
             eternal
             Happiness
             ?
             Surely
             did
             we
             but
             duely
             understand
             the
             Worth
             and
             the
             Danger
             of
             Souls
             ,
             such
             a
             woful
             Spectacle
             could
             not
             but
             affect
             our
             Bowels
             ,
             and
             excite
             us
             to
             employ
             all
             our
             Power
             to
             convince
             him
             of
             the
             Danger
             he
             is
             running
             into
             ,
             and
             instruct
             him
             how
             to
             avoid
             it
             .
             For
             this
             is
             the
             proper
             Act
             of
             Mercy
             which
             this
             miserable
             Case
             calls
             for
             ,
             viz.
             to
             endeavour
             to
             dispel
             that
             
               fatal
               Ignorance
            
             
             which
             surrounds
             Men
             minds
             ,
             and
             to
             enlighten
             them
             with
             all
             those
             Principles
             of
             Religion
             which
             are
             necessary
             to
             conduct
             them
             to
             eternal
             Happiness
             .
             For
             it
             is
             not
             so
             great
             a
             piece
             of
             Mercy
             to
             give
             a
             starving
             Man
             Bread
             ,
             as
             it
             is
             to
             inform
             an
             ignorant
             Sinner
             and
             feed
             his
             famished
             Mind
             with
             the
             Bread
             of
             Life
             ;
             because
             without
             the
             former
             't
             is
             only
             his
             Body
             will
             die
             ,
             whereas
             without
             the
             latter
             his
             Body
             and
             Soul
             will
             die
             for
             ever
             .
             When
             therefore
             we
             know
             any
             Persons
             to
             be
             grosly
             ignorant
             of
             God
             and
             Religion
             ,
             the
             Laws
             of
             Mercy
             require
             us
             to
             use
             all
             prudent
             means
             to
             instruct
             and
             inform
             them
             :
             and
             if
             they
             are
             in
             our
             power
             ,
             as
             our
             Children
             and
             Servants
             are
             ,
             to
             take
             care
             to
             train
             them
             up
             in
             the
             fear
             and
             
               nurture
               of
               the
               Lord
            
             ,
             to
             catechize
             and
             instruct
             them
             in
             the
             Doctrines
             of
             Faith
             ,
             and
             season
             their
             Minds
             with
             the
             Principles
             of
             
               pure
               Religion
            
             ;
             that
             so
             understanding
             their
             Duty
             ,
             and
             the
             vast
             and
             indispensable
             Obligations
             of
             it
             ,
             they
             may
             not
             leap
             blindfold
             into
             eternal
             Perdition
             .
             For
             whilst
             we
             train
             them
             up
             in
             Blindness
             and
             Ignorance
             ,
             we
             do
             in
             effect
             Predestinate
             them
             to
             
               eternal
               Ruin
            
             ,
             and
             like
             those
             barbarous
             Parents
             that
             offered
             up
             their
             Children
             to
             Molock
             ,
             devote
             them
             
             as
             so
             many
             Sacrifices
             to
             the
             Devil
             .
             Wherefore
             we
             stand
             obliged
             ,
             not
             only
             in
             Fidelity
             to
             God
             ,
             who
             hath
             committed
             their
             Souls
             to
             our
             charge
             ,
             and
             will
             one
             day
             require
             an
             account
             of
             them
             at
             our
             Hands
             ;
             but
             also
             in
             Mercy
             to
             them
             ,
             that
             they
             may
             not
             perish
             eternally
             for
             lack
             of
             knowledge
             ;
             to
             take
             all
             possible
             care
             to
             instruct
             their
             minds
             in
             the
             Duties
             and
             Obligations
             of
             Religion
             .
             And
             as
             Mercy
             obliges
             us
             to
             instruct
             our
             Children
             and
             Servants
             who
             are
             in
             our
             power
             and
             disposal
             ,
             so
             it
             also
             obliges
             us
             to
             instruct
             others
             whom
             we
             know
             to
             be
             ignorant
             of
             God
             and
             their
             Duty
             ;
             to
             take
             all
             fair
             opportunities
             to
             insinuate
             the
             Knowledge
             of
             Divine
             Things
             to
             them
             ,
             and
             to
             cultivate
             their
             rude
             and
             barbarous
             Minds
             with
             the
             Principles
             of
             Vertue
             and
             Religion
             ;
             or
             at
             least
             where
             we
             cannot
             be
             admitted
             to
             do
             them
             this
             good
             Office
             our selves
             ,
             or
             our
             endeavouring
             it
             may
             be
             looked
             upon
             as
             a
             piece
             of
             Sauciness
             or
             Pedantry
             ,
             to
             recommend
             their
             miserable
             Case
             to
             others
             who
             have
             more
             Authority
             with
             them
             ,
             or
             from
             whose
             hands
             it
             may
             be
             better
             taken
             .
             For
             sure
             if
             we
             have
             any
             Mercy
             or
             Compassion
             in
             us
             ,
             we
             cannot
             sit
             still
             ,
             and
             see
             a
             miserable
             Wretch
             wandring
             in
             the
             dark
             upon
             the
             Confines
             of
             
               eternal
               Ruin
            
             ,
             without
             endeavouring
             by
             
             some
             way
             or
             other
             to
             reduce
             and
             light
             him
             back
             to
             Heaven
             .
             Hence
             2
             Tim.
             ii
             .
             25
             ,
             26.
             
             'T
             is
             made
             a
             necessary
             act
             of
             Mercy
             ,
             
               Meekly
               to
               instruct
               those
               that
               oppose
               themselves
               ,
            
             that
             is
             ,
             out
             of
             ignorance
             of
             the
             Gospel
             ,
             
               if
               God
               peradventure
               will
               give
               them
               repentance
               to
               the
               acknowledging
               of
               the
               Truth
               ,
               that
               they
               may
               recover
               themselves
               out
               of
               the
               snare
               of
               the
               Devil
               who
               are
               taken
               captive
               by
               him
               at
               his
               will.
               
            
          
           
             IV.
             ANOTHER
             of
             the
             Miseries
             which
             affect
             Mens
             Souls
             ,
             is
             Malice
             and
             Obstinacy
             of
             Will
             in
             mischievous
             and
             destructive
             courses
             ;
             which
             is
             doubtless
             one
             of
             the
             
               greatest
               Infelicities
            
             that
             can
             happen
             to
             a
             Man
             on
             this
             side
             Hell.
             For
             to
             be
             obstinate
             in
             mischievous
             courses
             is
             but
             one
             remove
             from
             the
             forlorn
             Condition
             of
             a
             
               damned
               Soul
            
             ,
             which
             being
             fixed
             and
             determined
             to
             Evil
             by
             the
             invincible
             Obstinacy
             of
             its
             own
             will
             ,
             lies
             under
             a
             
               fatal
               Necessity
            
             of
             being
             its
             own
             eternal
             Hell
             and
             Devil
             :
             so
             that
             every
             degree
             of
             Obstinacy
             in
             Wickedness
             is
             a
             nearer
             Approach
             to
             
               eternal
               Damnation
            
             ,
             and
             will
             at
             last
             inevitably
             center
             in
             it
             ,
             if
             it
             be
             not
             stopped
             in
             its
             Course
             and
             Progress
             ,
             and
             cured
             by
             a
             timely
             Application
             .
             Now
             what
             a
             deplorable
             sight
             is
             this
             ,
             to
             see
             a
             
               wretched
               Soul
            
             obstinately
             pursuing
             his
             own
             destruction
             ,
             and
             even
             
             forcing
             his
             way
             to
             Hell
             through
             all
             the
             resistances
             of
             his
             Religion
             ,
             and
             Reason
             ,
             and
             Conscience
             together
             ?
             Should
             you
             see
             a
             mad
             Man
             break
             loose
             from
             his
             Chain
             ,
             and
             run
             his
             Head
             against
             a
             Wall
             ,
             or
             catch
             up
             a
             Knife
             or
             Dagger
             and
             thrust
             it
             into
             his
             own
             Breast
             ,
             and
             repeat
             Stab
             after
             Stab
             ,
             in
             despight
             of
             all
             your
             Counsels
             and
             Dissuasives
             ,
             would
             you
             not
             pity
             and
             lament
             his
             Case
             ,
             and
             heartily
             wish
             him
             deprived
             of
             all
             that
             Liberty
             which
             he
             employs
             only
             to
             his
             own
             Destruction
             ?
             And
             is
             it
             not
             a
             much
             more
             lamentable
             spectacle
             ,
             to
             see
             a
             wild
             and
             
               desperate
               Soul
            
             break
             loose
             from
             those
             ties
             of
             Religion
             and
             Conscience
             which
             bind
             it
             to
             its
             Duty
             and
             Happiness
             ;
             and
             in
             a
             deaf
             and
             obstinate
             Rage
             seize
             on
             the
             Weapons
             of
             Perdition
             ,
             and
             plunge
             them
             into
             its
             own
             Bowels
             ,
             and
             by
             
               repeated
               Acts
            
             of
             Wickedness
             imbrue
             its
             hands
             in
             its
             own
             blood
             ;
             whilst
             the
             blessed
             Spirit
             ,
             with
             its
             own
             natural
             sense
             of
             God
             ,
             are
             strugling
             with
             it
             in
             vain
             ,
             and
             fruitlesly
             endeavouring
             to
             disarm
             its
             desperate
             Fury
             ,
             that
             it
             may
             not
             wound
             it self
             to
             eternal
             Death
             ?
             What
             merciful
             Heart
             can
             forbear
             wishing
             ,
             O
             would
             to
             God
             this
             miserable
             Soul
             had
             no
             Will
             ,
             that
             it
             had
             not
             the
             Liberty
             to
             choose
             or
             act
             !
             Would
             to
             God
             it
             were
             a
             Stone
             ,
             
             or
             a
             Tree
             that
             have
             no
             power
             to
             dispose
             of
             ,
             or
             determine
             their
             own
             Motions
             ,
             rather
             than
             be
             thus
             left
             at
             liberty
             as
             it
             is
             ,
             only
             to
             murder
             and
             destroy
             it self
             ?
             But
             since
             to
             wish
             thus
             would
             be
             in
             vain
             ,
             who
             that
             hath
             any
             Pity
             can
             sit
             still
             and
             see
             a
             miserable
             Wretch
             thus
             outrage
             himself
             ,
             without
             endeavouring
             to
             hold
             his
             Hands
             ,
             and
             bind
             him
             down
             with
             Reason
             and
             good
             Counsel
             ?
             And
             this
             is
             the
             proper
             Act
             of
             Mercy
             which
             the
             miserable
             Case
             in
             hand
             requires
             ,
             viz.
             When
             we
             see
             an
             
               obstinate
               Sinner
            
             resolutely
             pursuing
             his
             own
             Destruction
             ,
             to
             endeavour
             ,
             by
             prudent
             and
             seasonable
             Reproofs
             ,
             by
             pious
             and
             compassionate
             Counsels
             ,
             and
             Admonitions
             ,
             to
             reclaim
             him
             from
             the
             Error
             of
             his
             way
             .
             For
             thus
             our
             Holy
             Religion
             directeth
             us
             to
             
               exhort
               one
               another
               daily
               while
               it
               is
               called
               to
               day
               ,
               least
               any
               of
               us
               should
               be
               hardened
               ,
            
             i.
             e.
             irrecoverably
             hardened
             ,
             
               through
               the
               deceitfulness
               of
               sin
            
             .
             Heb.
             iii.
             13.
             
             And
             how
             acceptable
             a
             work
             this
             is
             to
             God
             ,
             St.
             Iames
             informeth
             us
             ,
             Chap.
             v.
             19
             ,
             20.
             
             
               Brethren
               if
               any
               of
               you
               err
               from
               the
               truth
               ,
               and
               one
               convert
               him
               ,
               let
               him
               know
               that
               he
               who
               converteth
               a
               Sinner
               from
               the
               error
               of
               his
               way
               shall
               save
               a
               soul
               from
               death
               ,
               and
               shall
               hide
               a
               multitude
               of
               sins
               .
            
             Whereas
             by
             permitting
             Men
             to
             run
             on
             in
             their
             sins
             
             without
             any
             check
             or
             disturbance
             ,
             under
             a
             pretence
             of
             Complaisance
             and
             Civility
             ,
             is
             as
             much
             as
             to
             say
             ;
             
               Sir
               ,
               you
               are
               going
               headlong
               to
               destruction
               ,
               and
               go
               you
               are
               like
               for
               me
               ;
               for
               my
               part
               whether
               you
               are
               damned
               ,
               or
               saved
               ,
               is
               much
               at
               one
               to
               me
               ;
               if
               you
               are
               minded
               to
               make
               an
               experiment
               of
               damnation
               ,
               much
               good
               may
               it
               do
               you
               ;
               I
               know
               should
               I
               attempt
               to
               hinder
               or
               disturb
               you
               ,
               you
               will
               think
               me
               rude
               and
               troublesome
               ,
               and
               therefore
               rather
               than
               I
               will
               run
               the
               hazard
               ,
               e'en
               let
               the
               Devil
               take
               you
               .
            
             And
             would
             it
             not
             be
             a
             high
             Complement
             ,
             if
             you
             saw
             a
             Man
             plunging
             a
             Sword
             into
             his
             Bowels
             ,
             to
             cry
             ,
             
               Sir
               ,
               I
               would
               hold
               your
               Arm
               ,
               but
               that
               I
               am
               afraid
               you
               will
               be
               angry
               with
               me
               ?
            
             'T
             is
             true
             ,
             this
             merciful
             Work
             of
             Reproof
             and
             Admonition
             ought
             to
             be
             managed
             with
             a
             great
             deal
             of
             Caution
             :
             if
             the
             Person
             we
             reprove
             be
             out
             of
             our
             power
             ,
             we
             ought
             to
             observe
             the
             
               mollia
               tempora
               fandi
            
             ,
             to
             forbear
             him
             till
             his
             Passion
             is
             down
             ,
             or
             his
             intemperate
             Draught
             digested
             ,
             till
             his
             Mind
             is
             sedate
             and
             calm
             ,
             and
             best
             disposed
             to
             attend
             to
             and
             receive
             a
             pious
             Admonition
             :
             for
             he
             who
             reproves
             a
             Man
             when
             his
             Mind
             is
             disordered
             by
             Passion
             or
             Intemperance
             ,
             doth
             but
             Preach
             Patience
             to
             a
             Northern
             Wind
             ,
             which
             the
             more
             he
             endeavours
             to
             resist
             ,
             the
             lowder
             it
             will
             storm
             
             and
             bluster
             .
             But
             then
             when
             he
             is
             fit
             to
             receive
             a
             Reprehension
             ,
             we
             ought
             to
             give
             it
             with
             the
             greatest
             Privacy
             :
             If
             he
             offend
             in
             
               publick
               Conversation
            
             ,
             where
             there
             are
             other
             Witnesses
             of
             it
             besides
             our selves
             ,
             unless
             the
             matter
             be
             highly
             scandalous
             ,
             it
             is
             sufficient
             for
             the
             present
             that
             we
             express
             our
             Dislike
             of
             it
             by
             the
             Severity
             of
             our
             Looks
             ,
             and
             the
             Seriousness
             of
             our
             Behaviour
             ;
             and
             afterwards
             between
             him
             and
             our selves
             ,
             to
             remonstrate
             to
             him
             the
             Folly
             and
             Danger
             of
             his
             Sin.
             For
             to
             reprove
             Men
             publickly
             looks
             more
             like
             Malice
             ,
             then
             Mercy
             ;
             especially
             till
             we
             have
             first
             made
             Trial
             of
             
               private
               Reprehensions
            
             ,
             and
             found
             them
             ineffectual
             .
             But
             then
             with
             our
             Reproofs
             we
             ought
             to
             take
             care
             that
             we
             do
             not
             intermingle
             Lightness
             ,
             or
             Drollery
             on
             the
             one
             hand
             ,
             nor
             Passion
             ,
             or
             sharp
             Invectives
             on
             the
             other
             ;
             but
             that
             we
             perform
             this
             merciful
             Office
             with
             the
             greatest
             
               Modesty
               ,
               Seriousness
            
             ,
             and
             Compassion
             ;
             first
             endeavouring
             to
             anticipate
             the
             Offender's
             Displeasure
             ,
             with
             kind
             and
             gentle
             Insinuations
             of
             our
             unfeigned
             Respect
             and
             Benevolence
             towards
             him
             ;
             then
             representing
             his
             Crime
             to
             him
             with
             such
             a
             compassionate
             sense
             of
             the
             Evil
             and
             Danger
             of
             it
             ,
             as
             may
             convince
             him
             that
             that
             which
             renders
             us
             so
             severe
             to
             
             his
             Sin
             ,
             is
             nothing
             but
             mere
             Mercy
             and
             Charity
             to
             his
             Soul
             :
             for
             to
             reprove
             a
             Man
             lightly
             ,
             or
             passionately
             ,
             looks
             more
             like
             a
             design
             to
             deride
             ,
             or
             reproach
             him
             for
             his
             Sin
             ,
             than
             to
             reclaim
             him
             from
             it
             .
             Lastly
             ,
             we
             ought
             to
             take
             great
             care
             that
             the
             Matter
             we
             reprove
             him
             for
             be
             
               really
               culpable
            
             ,
             that
             we
             do
             not
             reprehend
             him
             for
             any
             innocent
             Freedom
             ,
             no
             nor
             for
             every
             trifling
             Indecency
             ;
             but
             only
             for
             plain
             and
             unquestionable
             Trespasses
             upon
             Religion
             :
             lest
             he
             should
             look
             upon
             our
             Reproofs
             as
             the
             language
             of
             a
             supercilious
             and
             morose
             Spirit
             ,
             that
             affects
             to
             domineer
             and
             find
             fault
             ,
             and
             as
             such
             should
             despise
             and
             reject
             them
             .
             To
             avoid
             which
             it
             is
             highly
             adviseable
             ,
             that
             while
             we
             reprove
             what
             is
             evil
             in
             him
             ,
             we
             should
             commend
             what
             is
             good
             ;
             that
             so
             our
             bitter
             Pill
             being
             sweetened
             with
             a
             due
             Commendation
             ,
             may
             be
             rendered
             more
             palatable
             ,
             and
             so
             go
             down
             with
             less
             Difficulty
             .
             But
             if
             the
             Offender
             whom
             we
             reprove
             be
             under
             our
             Power
             and
             Government
             ,
             to
             our
             Reproofs
             and
             Admonitions
             we
             are
             obliged
             in
             Mercy
             to
             add
             Correction
             ,
             if
             Necessity
             requires
             :
             for
             when
             it
             is
             come
             to
             that
             pass
             ,
             that
             our
             Child
             or
             Servant
             must
             smart
             or
             be
             damned
             ,
             't
             is
             a
             cruel
             Softness
             and
             Indulgence
             ,
             not
             to
             chastize
             him
             .
             
             Were
             your
             House
             on
             fire
             ,
             you
             would
             think
             it
             a
             Mercy
             to
             be
             rescued
             from
             the
             Flames
             ,
             though
             you
             were
             dragged
             out
             by
             the
             Hair
             of
             the
             Head
             :
             And
             when
             the
             Flames
             of
             Hell
             are
             kindling
             about
             your
             Child
             or
             your
             Servant
             ,
             would
             it
             not
             be
             much
             more
             merciful
             to
             snatch
             him
             away
             ,
             though
             with
             Smart
             and
             Violence
             ,
             than
             to
             stand
             still
             and
             let
             him
             perish
             for
             fear
             of
             hurting
             him
             ?
             'T
             is
             true
             ,
             Correction
             ought
             not
             to
             be
             used
             till
             
               gentler
               Means
            
             have
             been
             tried
             and
             found
             ineffectual
             :
             For
             Blows
             are
             Arguments
             for
             Beasts
             ,
             and
             for
             beastly
             Natures
             ,
             fit
             only
             to
             be
             applied
             to
             stubborn
             and
             obstinate
             Tempers
             that
             are
             insensible
             of
             Reason
             and
             Persuasion
             :
             But
             when
             they
             are
             applied
             ,
             it
             ought
             to
             be
             done
             with
             the
             greatest
             Tenderness
             and
             Compassion
             ,
             when
             our
             Minds
             are
             calm
             ,
             and
             our
             Passion
             allayed
             ;
             that
             so
             the
             Offender
             may
             be
             sensible
             we
             do
             it
             not
             to
             wreak
             our
             Spleen
             ,
             or
             vent
             and
             ease
             our
             Fury
             ,
             but
             meerly
             to
             reclaim
             and
             amend
             him
             :
             The
             Sense
             of
             which
             will
             cause
             the
             Correction
             to
             operate
             more
             kindly
             in
             him
             ,
             to
             affect
             his
             Ingenuity
             as
             well
             as
             his
             Fear
             ,
             and
             to
             melt
             him
             with
             the
             Mercy
             ,
             whilst
             it
             breaks
             him
             with
             the
             Severity
             of
             it
             :
             This
             therefore
             is
             the
             Mercy
             which
             we
             are
             obliged
             to
             exercise
             towards
             obstinate
             and
             stubborn
             Offenders
             .
          
           
           
             Fifthly
             and
             Lastly
             ,
             ANOTHER
             of
             the
             Miseries
             which
             affect
             Mens
             Souls
             is
             Impotency
             ,
             or
             Want
             of
             Power
             to
             recover
             themselves
             out
             of
             their
             vicious
             Courses
             ;
             for
             a
             
               vicious
               State
            
             doth
             so
             miserably
             weaken
             and
             disable
             Mens
             Faculties
             ,
             so
             impair
             the
             health
             and
             vigour
             of
             their
             Minds
             ,
             that
             it
             is
             not
             in
             their
             Power
             to
             help
             and
             recover
             themselves
             out
             of
             it
             .
             For
             to
             their
             Recovery
             it
             is
             necessary
             ,
             first
             that
             their
             Thoughts
             should
             be
             determined
             to
             a
             fixed
             and
             exact
             Consideration
             of
             the
             Evil
             and
             Danger
             of
             their
             Sins
             ,
             and
             of
             the
             blessed
             Hopes
             which
             God
             hath
             set
             before
             them
             to
             tempt
             them
             to
             renounce
             and
             forsake
             them
             :
             And
             then
             that
             these
             Considerations
             should
             so
             prevail
             upon
             and
             influence
             their
             Wills
             ,
             as
             to
             captivate
             them
             into
             a
             thorough
             Resolution
             of
             Amendment
             ;
             both
             which
             Effects
             are
             out
             of
             the
             reach
             of
             the
             Sinners
             Power
             ,
             considered
             singly
             ,
             and
             without
             the
             concurrence
             of
             the
             
               Divine
               Grace
            
             .
             For
             his
             Mind
             is
             so
             depressed
             and
             bowed
             down
             towards
             these
             earthly
             and
             sensible
             Objects
             ,
             which
             have
             been
             hitherto
             the
             sole
             Companions
             of
             his
             Thoughts
             ,
             that
             it
             is
             not
             able
             to
             raise
             up
             it self
             to
             the
             Consideration
             of
             Divine
             Things
             :
             And
             though
             now
             and
             then
             ,
             a
             good
             Meditation
             may
             break
             in
             upon
             him
             ,
             and
             seize
             upon
             his
             Thoughts
             ,
             yet
             it
             cannot
             hold
             
             them
             a
             quarter
             of
             an
             hour
             together
             ;
             they
             are
             so
             roving
             and
             slippery
             ,
             so
             backward
             and
             averse
             to
             any
             thing
             that
             is
             serious
             and
             divine
             :
             So
             that
             unless
             the
             
               Divine
               Spirit
            
             lays
             hold
             upon
             them
             ,
             and
             by
             his
             powerful
             and
             
               importunate
               Inspirations
            
             confines
             and
             fixes
             them
             ,
             the
             Man
             will
             never
             be
             able
             to
             reduce
             them
             to
             any
             fast
             and
             
               steady
               Consideration
            
             .
             And
             when
             with
             the
             
               Holy
               Spirit
               's
            
             Assistance
             he
             hath
             effected
             this
             ,
             he
             hath
             a
             perverse
             and
             obstinate
             Will
             to
             deal
             with
             ;
             which
             no
             Considerations
             will
             be
             able
             to
             determin
             to
             a
             fixed
             Resolution
             of
             Amendment
             ,
             but
             what
             are
             set
             home
             upon
             his
             Mind
             ,
             and
             continually
             actuated
             and
             enlivened
             with
             the
             vigorous
             Influence
             of
             the
             
               Spirit
               of
               God.
            
             So
             that
             of
             himself
             every
             habitual
             Sinner
             is
             a
             most
             weak
             and
             impotent
             Creature
             ,
             that
             with
             all
             the
             Powers
             of
             his
             Mind
             and
             Will
             ,
             the
             utmost
             Efforts
             and
             Struglings
             of
             his
             
               own
               Faculties
            
             is
             not
             able
             without
             a
             supernatural
             Aid
             to
             rescue
             himself
             from
             Sin
             and
             Misery
             .
             For
             how
             many
             sorrowful
             Instances
             do
             we
             every
             day
             converse
             with
             of
             Men
             ,
             who
             in
             their
             
               sober
               Thoughts
            
             will
             sadly
             lament
             their
             own
             Follies
             ;
             and
             blush
             in
             the
             morning
             when
             they
             remember
             how
             their
             Brains
             were
             set
             a
             float
             by
             their
             last
             Night's
             Intemperance
             ;
             who
             yet
             when
             the
             
               next
               Temptation
            
             beckoneth
             
             them
             to
             their
             Lust
             again
             ,
             return
             as
             greedily
             to
             it
             as
             ever
             ;
             and
             though
             when
             they
             have
             repeated
             their
             Sin
             ,
             they
             curse
             it
             and
             resolve
             against
             it
             ,
             yet
             when
             they
             are
             tempted
             ,
             sin
             again
             ,
             and
             then
             weep
             and
             call
             themselves
             miserable
             :
             But
             still
             alas
             !
             the
             same
             Inchantment
             confineth
             them
             to
             the
             same
             Circle
             ?
             Now
             in
             this
             Philosophy
             is
             at
             a
             stand
             ,
             nor
             can
             there
             any
             other
             rational
             account
             be
             given
             of
             it
             ,
             but
             only
             the
             miserable
             Frailty
             and
             Impotence
             which
             Men
             contract
             by
             
               vicious
               Courses
            
             .
             What
             then
             is
             to
             be
             done
             for
             these
             miserable
             Persons
             in
             this
             their
             forlorn
             and
             helpless
             Condition
             ?
             Why
             ,
             besides
             all
             the
             above-named
             Instances
             of
             Mercy
             which
             we
             are
             obliged
             even
             for
             Pity
             's
             sake
             to
             apply
             to
             them
             ;
             we
             are
             also
             bound
             in
             Mercy
             earnestly
             to
             recommend
             their
             woful
             Condition
             to
             the
             God
             of
             all
             Grace
             and
             Compassion
             ,
             to
             beseech
             him
             to
             commiserate
             their
             Impotence
             ,
             and
             with
             the
             out-stretched
             Arm
             of
             
               his
               Grace
            
             to
             touch
             their
             dead
             Souls
             ,
             and
             raise
             them
             up
             into
             Newness
             of
             Life
             .
             For
             though
             in
             all
             Cases
             of
             Misery
             Prayer
             is
             a
             proper
             Act
             of
             Mercy
             ,
             yet
             there
             is
             none
             that
             doth
             so
             much
             need
             and
             call
             for
             our
             Prayers
             as
             this
             :
             For
             in
             all
             other
             Cases
             ,
             either
             it
             is
             in
             the
             Power
             of
             the
             Miserable
             to
             help
             themselves
             ,
             or
             it
             is
             in
             the
             Power
             of
             the
             Merciful
             
             to
             rescue
             and
             relieve
             them
             ,
             or
             the
             Miseries
             are
             such
             as
             will
             quickly
             end
             and
             expire
             into
             Eternal
             Ease
             ;
             but
             as
             for
             th●
             Misery
             of
             the
             
               obstinate
               Sinner
            
             ,
             it
             is
             such
             as
             God
             alone
             can
             remedy
             ,
             and
             such
             as
             i●
             it
             be
             not
             remedied
             the
             sooner
             ,
             will
             quickly
             determine
             in
             endless
             and
             remediless
             Misery
             .
             Wherefore
             if
             we
             have
             any
             Bowels
             of
             Mercy
             or
             Compassion
             in
             us
             ,
             How
             can
             we
             sit
             still
             and
             see
             an
             impotent
             Sinner
             bound
             as
             it
             were
             to
             the
             stake
             of
             Perdition
             ,
             and
             not
             able
             to
             escape
             ,
             though
             he
             sees
             the
             Flames
             of
             Hell
             rising
             round
             about
             him
             ;
             without
             lifting
             up
             our
             Eyes
             to
             God
             ,
             in
             whom
             alone
             his
             Help
             and
             Salvation
             lyes
             ,
             and
             earnestly
             imploring
             him
             to
             commiserate
             the
             perishing
             Wretch
             ,
             and
             to
             snatch
             him
             from
             his
             approaching
             ruin
             ?
             Wherefore
             as
             the
             Law
             of
             Mercy
             obliges
             us
             in
             general
             to
             pray
             for
             all
             that
             are
             in
             Misery
             ,
             so
             more
             especially
             for
             these
             
               wretched
               Creatures
            
             ,
             who
             are
             already
             within
             the
             Suburbs
             of
             endless
             Misery
             ;
             and
             unless
             God
             stretches
             forth
             his
             Arm
             and
             saves
             them
             ,
             will
             be
             within
             a
             few
             moments
             beyond
             the
             reach
             of
             Prayer
             and
             Mercy
             .
             And
             thus
             you
             see
             what
             those
             Instances
             of
             Mercy
             are
             ,
             which
             we
             are
             obliged
             to
             exercise
             towards
             the
             Souls
             of
             Men
             :
             And
             for
             the
             enforcement
             of
             our
             Duty
             herein
             ,
             I
             shall
             subjoyn
             
             some
             Considerations
             to
             excite
             our
             Christian
             Compassion
             .
          
           
             I.
             CONSIDER
             the
             inestimable
             Worth
             of
             those
             Souls
             ,
             upon
             which
             your
             Mercy
             is
             to
             be
             employed
             .
             I
             confess
             ,
             were
             the
             Souls
             of
             Men
             of
             the
             same
             alloy
             with
             their
             Bodies
             ,
             whose
             highest
             Pleasures
             do
             consist
             in
             the
             gratification
             of
             a
             few
             brutish
             Senses
             ,
             and
             are
             nothing
             else
             but
             the
             agreeable
             Touches
             of
             certain
             little
             Skins
             and
             Arteries
             ,
             which
             are
             as
             inconsiderable
             as
             a
             Lutestring
             ;
             and
             which
             ,
             after
             they
             have
             repeated
             these
             Pleasures
             some
             twenty
             or
             thirty
             years
             ,
             do
             commonly
             expire
             into
             Insensibility
             and
             Rottenness
             ;
             were
             ,
             I
             say
             ,
             their
             Souls
             of
             the
             same
             Make
             and
             Frame
             ,
             it
             were
             not
             so
             much
             to
             be
             admired
             that
             we
             are
             so
             indifferently
             affected
             towards
             them
             .
             But
             these
             
               precious
               Beings
            
             are
             of
             a
             much
             nobler
             Constitution
             ,
             their
             Faculties
             are
             made
             to
             relish
             Godlike
             and
             
               Angelical
               Delights
            
             ,
             to
             drink
             for-ever
             of
             that
             Divine
             Nectar
             of
             Contemplation
             ,
             and
             Holiness
             ,
             and
             Love
             ,
             and
             to
             feast
             upon
             those
             Joys
             with
             which
             God
             entertains
             himself
             ,
             and
             all
             his
             Choir
             of
             Angels
             :
             And
             as
             they
             are
             born
             to
             much
             higher
             Pleasures
             and
             Enjoyments
             ,
             than
             those
             wretched
             Bodies
             which
             inclose
             them
             ,
             so
             they
             are
             also
             made
             for
             an
             infinitely
             
               longer
               Life
            
             and
             Duration
             :
             For
             they
             
             must
             live
             
               for
               ever
            
             in
             inconceivable
             Happiness
             or
             Misery
             ;
             and
             when
             their
             Bodies
             are
             mouldered
             into
             insensible
             Dust
             ,
             be
             partaking
             either
             of
             the
             Raptures
             of
             Angels
             ,
             or
             of
             the
             Horrors
             and
             Agonies
             of
             Devils
             .
             And
             can
             I
             think
             my self
             obliged
             in
             Mercy
             to
             feed
             and
             cloath
             the
             Body
             of
             my
             Child
             or
             Servant
             ,
             the
             Body
             which
             within
             a
             few
             days
             in
             despight
             of
             all
             my
             Care
             and
             Pains
             will
             resolve
             into
             a
             Clod
             of
             stupid
             Earth
             !
             and
             yet
             be
             altogether
             unconcerned
             what
             becometh
             of
             that
             
               precious
               Soul
            
             ,
             which
             must
             be
             the
             subject
             of
             an
             everlasting
             Happiness
             or
             Misery
             ?
             Is
             it
             possible
             I
             should
             be
             so
             careful
             and
             sollicitous
             as
             I
             am
             ,
             to
             heap
             up
             great
             Fortunes
             for
             my
             Children
             ,
             that
             so
             they
             may
             swim
             in
             Plenty
             a
             few
             Moments
             ,
             wear
             fine
             Cloaths
             ,
             and
             fare
             deliciously
             every
             day
             ,
             and
             at
             last
             go
             down
             to
             the
             Worms
             with
             Pomp
             ;
             and
             in
             the
             mean
             time
             neglect
             that
             
               immortal
               Being
            
             within
             them
             ,
             which
             ,
             when
             all
             the
             Wealth
             I
             provided
             for
             them
             is
             shrunk
             into
             six
             foot
             of
             Earth
             and
             a
             Winding-sheet
             ,
             must
             be
             a
             glorified
             Spirit
             ,
             or
             a
             damned
             Ghost
             !
             Sure
             did
             we
             but
             seriously
             consider
             ,
             with
             what
             vast
             Capacities
             of
             Happiness
             or
             Misery
             the
             Souls
             of
             Men
             are
             framed
             and
             constituted
             ,
             and
             what
             proportionable
             Fates
             do
             attend
             them
             ;
             we
             should
             be
             much
             more
             
             solicitous
             than
             we
             are
             ,
             not
             only
             to
             secure
             our
             
               own
               Souls
            
             ,
             but
             also
             to
             make
             a
             timely
             provision
             for
             the
             Souls
             of
             our
             Children
             and
             Relations
             .
          
           
             II.
             CONSIDER
             how
             much
             you
             are
             interested
             and
             concerned
             in
             the
             Fate
             of
             the
             Souls
             of
             others
             ,
             but
             especially
             of
             your
             Children
             and
             Servants
             ,
             for
             in
             this
             state
             of
             Danger
             wherein
             we
             are
             placed
             ,
             God
             hath
             committed
             us
             to
             one
             another's
             Care
             ,
             with
             a
             strict
             Injunction
             that
             we
             should
             
               exhort
               one
               another
               daily
               ,
               while
               it
               is
               called
               To
               day
               ,
               least
               any
               of
               us
               be
               hardened
               through
               the
               deceitfulness
               of
               sin
               .
            
             Heb.
             iii.
             13.
             
             And
             if
             when
             it
             is
             in
             our
             power
             to
             prevent
             it
             ,
             we
             suffer
             our
             Brother
             to
             be
             irrecoverably
             hardened
             in
             his
             Sin
             ,
             we
             are
             accountable
             for
             it
             at
             the
             Tribunal
             of
             God
             ,
             who
             will
             one
             day
             severely
             charge
             us
             for
             this
             our
             cruel
             Unfaithfulness
             to
             our
             Brother
             ,
             in
             suffering
             him
             to
             miscarry
             for
             ever
             ,
             without
             admonishing
             him
             of
             his
             Danger
             ,
             and
             endeavouring
             to
             rescue
             him
             from
             it
             by
             our
             
               charitable
               Counsels
            
             and
             Persuasions
             :
             So
             that
             if
             we
             suffer
             him
             to
             fall
             by
             neglecting
             to
             exhort
             and
             admonish
             him
             ,
             in
             all
             probability
             he
             will
             not
             fall
             alone
             ,
             but
             pull
             us
             down
             along
             with
             him
             into
             
               Eternal
               Perdition
            
             .
             Wherefore
             it
             concerns
             us
             for
             our
             own
             sakes
             ,
             so
             far
             as
             we
             have
             opportunity
             to
             discharge
             
             all
             Offices
             of
             Mercy
             towards
             the
             Souls
             of
             others
             ;
             lest
             whilst
             they
             perish
             through
             
               our
               Neglect
            
             ,
             we
             should
             be
             involved
             in
             their
             Ruin.
             But
             then
             as
             for
             our
             Children
             and
             Servants
             ,
             their
             Souls
             are
             more
             immediately
             committed
             to
             our
             Care
             and
             Conduct
             ,
             as
             being
             placed
             under
             our
             Power
             and
             Disposal
             by
             God's
             over-ruling
             Providence
             ;
             which
             by
             bestowing
             them
             upon
             us
             ,
             and
             placing
             them
             with
             us
             ,
             doth
             in
             effect
             thus
             bespeak
             us
             :
             
               These
               precious
               Souls
               I
               intrust
               in
               your
               hands
               ,
               to
               be
               educated
               and
               trained
               up
               to
               Eternal
               Happiness
               :
               See
               you
               give
               me
               a
               good
               Account
               of
               them
               ,
               for
               if
               they
               perish
               through
               your
               Neglect
               ,
               whenever
               I
               make
               Inquisition
               for
               Blood
               ,
               I
               will
               certainly
               require
               it
               at
               your
               hands
               .
            
             How
             then
             shall
             we
             be
             able
             to
             lift
             up
             our
             Heads
             ,
             when
             God
             shall
             demand
             of
             us
             ,
             What
             are
             become
             of
             those
             
               precious
               Iewels
            
             which
             he
             committed
             to
             our
             trust
             ?
             If
             through
             our
             barbarous
             Neglect
             they
             should
             happen
             to
             be
             lost
             and
             forfeited
             to
             Eternal
             Misery
             ;
             if
             through
             a
             wretched
             Regardlesness
             of
             their
             Eternal
             Interest
             ,
             we
             have
             not
             instructed
             and
             admonished
             them
             ;
             if
             through
             a
             cruel
             Fondness
             and
             Indulgence
             we
             have
             not
             reproved
             and
             corrected
             them
             ;
             or
             if
             by
             our
             wicked
             Connivance
             or
             Example
             we
             have
             encouraged
             and
             soothed
             them
             up
             in
             any
             destructive
             
             course
             of
             Action
             ;
             and
             so
             they
             should
             finally
             miscarry
             .
             Lord
             ,
             what
             a
             
               dreadful
               Account
            
             shall
             we
             have
             to
             give
             ,
             when
             we
             come
             to
             appear
             at
             thy
             Tribunal
             !
             Where
             the
             Blood
             of
             our
             Children
             and
             our
             Servants
             Souls
             shall
             join
             with
             our
             own
             
               Personal
               Guilts
            
             ,
             to
             cry
             aloud
             for
             Vengeance
             against
             us
             .
             Wherefore
             if
             we
             have
             no
             Pity
             or
             Compassion
             for
             them
             ,
             yet
             let
             us
             at
             least
             be
             so
             merciful
             to
             our selves
             ,
             as
             not
             to
             omit
             those
             Offices
             of
             Mercy
             ,
             which
             we
             are
             obliged
             to
             render
             to
             them
             .
          
           
             III.
             CONSIDER
             what
             a
             mighty
             Influence
             your
             Mercy
             may
             have
             upon
             their
             Welfare
             .
             It
             is
             not
             to
             be
             imagined
             how
             many
             Souls
             might
             be
             saved
             from
             perishing
             ,
             were
             we
             but
             so
             kind
             and
             merciful
             as
             to
             distribute
             the
             Bread
             of
             Life
             to
             one
             another
             ,
             according
             as
             we
             have
             Ability
             and
             Opportunity
             :
             How
             many
             a
             dark
             Mind
             might
             be
             enlightened
             by
             our
             sound
             and
             pious
             Instructions
             ?
             How
             many
             a
             head-strong
             Will
             might
             we
             curb
             and
             restrain
             by
             our
             prudent
             and
             seasonable
             Reproofs
             and
             Admonitions
             ?
             And
             how
             can
             we
             tell
             ,
             but
             these
             our
             merciful
             Endeavours
             may
             ,
             through
             the
             Concurrence
             of
             Divine
             Grace
             ,
             prove
             blessed
             means
             of
             their
             final
             Recovery
             and
             Happiness
             ?
             And
             if
             so
             ,
             What
             better
             Office
             can
             we
             do
             in
             the
             World
             ;
             or
             what
             
             higer
             Dignity
             can
             we
             aspire
             to
             ,
             than
             to
             be
             the
             Saviours
             and
             Redeemers
             of
             Souls
             ?
             And
             if
             by
             our
             Instructions
             and
             Admonitions
             ,
             we
             might
             do
             so
             much
             good
             in
             our
             common
             Conversation
             among
             Men
             ;
             How
             much
             more
             might
             we
             do
             in
             our
             own
             Families
             ?
             For
             our
             Children
             and
             Servants
             being
             under
             our
             Power
             and
             Government
             ,
             will
             upon
             that
             account
             receive
             our
             Admonitions
             with
             greater
             Awe
             and
             Reverence
             ;
             and
             consequently
             comply
             with
             them
             with
             greater
             Ease
             and
             Readiness
             .
             And
             then
             we
             having
             the
             Conduct
             of
             their
             young
             and
             tender
             Years
             ,
             in
             which
             their
             Minds
             and
             Manners
             may
             be
             easily
             shaped
             in
             any
             Form
             ,
             it
             is
             in
             our
             Power
             to
             stamp
             upon
             them
             what
             Impressions
             we
             please
             :
             So
             that
             would
             we
             but
             now
             take
             Care
             to
             instruct
             their
             Minds
             ,
             and
             regulate
             their
             Wills
             ,
             with
             wise
             and
             good
             Principles
             and
             Admonitions
             ,
             we
             might
             easily
             impregnate
             their
             Natures
             with
             strong
             dispositions
             to
             Vertue
             and
             Religion
             ;
             and
             so
             by
             degrees
             cultivate
             those
             Dispositions
             into
             a
             State
             of
             Grace
             ,
             and
             
               habitual
               Goodness
            
             .
             And
             when
             this
             blessed
             Effect
             is
             so
             much
             in
             our
             Power
             ,
             what
             a
             
               cruel
               Neglect
            
             is
             it
             not
             to
             contribute
             towards
             it
             so
             far
             as
             we
             are
             able
             ?
             Should
             you
             see
             a
             Mother
             deny
             a
             morsel
             of
             Bread
             to
             her
             famished
             Child
             ,
             when
             she
             hath
             enough
             
             and
             to
             spare
             ;
             or
             strip
             it
             stark
             naked
             in
             a
             deep
             Winter's
             Frost
             ,
             and
             expose
             it
             to
             the
             Mountains
             to
             be
             starved
             with
             Cold
             ;
             Would
             you
             not
             brand
             her
             for
             a
             Monster
             of
             her
             Sex
             ,
             and
             exclaim
             against
             her
             with
             the
             greatest
             Detestation
             and
             Abhorrence
             ?
             And
             yet
             alas
             !
             that
             
               unnatural
               Cruelty
            
             which
             we
             should
             so
             much
             abhor
             in
             another
             ,
             we
             our selves
             are
             too
             often
             guilty
             of
             in
             a
             much
             higher
             Degree
             .
             For
             by
             neglecting
             to
             instruct
             and
             educate
             our
             Families
             in
             Religion
             ,
             we
             deny
             them
             the
             most
             necessary
             thing
             in
             the
             World
             ,
             even
             that
             which
             is
             the
             Food
             and
             Raiment
             of
             their
             Souls
             ;
             without
             which
             they
             cannot
             live
             ,
             but
             must
             necessarily
             starve
             and
             famish
             for
             ever
             :
             And
             therefore
             by
             how
             much
             more
             precious
             their
             Souls
             are
             than
             their
             Bodies
             ,
             and
             by
             how
             much
             more
             deplorable
             eternal
             Death
             is
             than
             temporal
             ,
             by
             so
             much
             more
             barbarous
             and
             inhumane
             are
             those
             Parents
             ,
             who
             do
             not
             institute
             their
             Children
             in
             Religion
             ,
             than
             those
             who
             suffer
             them
             to
             perish
             with
             
               Hunger
               ▪
            
             or
             Cold.
             For
             are
             you
             such
             Infidels
             as
             to
             imagine
             ,
             that
             they
             are
             born
             only
             for
             
               this
               Life
            
             ,
             and
             that
             there
             is
             nothing
             beyond
             the
             Grave
             in
             which
             they
             are
             concerned
             ?
             If
             not
             ,
             What
             account
             can
             you
             give
             of
             this
             your
             unnatural
             Neglect
             of
             them
             ?
             If
             you
             think
             they
             must
             
             live
             for
             ever
             when
             they
             are
             gone
             out
             of
             this
             World
             ,
             Why
             then
             do
             not
             you
             take
             care
             that
             they
             may
             live
             in
             the
             other
             World
             as
             well
             as
             in
             this
             ?
             O
             Improvident
             that
             we
             are
             !
             Can
             we
             be
             so
             much
             concerned
             that
             they
             may
             be
             happy
             for
             a
             Moment
             ,
             and
             yet
             so
             indifferent
             whether
             they
             are
             happy
             or
             miserable
             
               for
               ever
               ▪
            
             Are
             their
             Souls
             such
             Trifles
             ,
             or
             their
             everlasting
             Fate
             such
             an
             Indifferent
             Matter
             ,
             as
             that
             when
             it
             is
             so
             much
             in
             your
             Power
             ,
             you
             think
             it
             not
             worth
             your
             while
             to
             concern
             your selves
             so
             much
             about
             them
             ?
             Wherefore
             in
             the
             Name
             of
             God
             ,
             consider
             with
             your selves
             ,
             what
             an
             infinite
             deal
             of
             Good
             you
             are
             capable
             of
             doing
             them
             by
             your
             Pious
             Instructions
             and
             Admonitions
             ;
             and
             what
             an
             unnatural
             Barbarity
             it
             would
             be
             to
             omit
             and
             neglect
             it
             .
          
        
         
           
             
               CHAP.
               II.
            
             Of
             Mercy
             ,
             as
             it
             relieveth
             the
             Miseries
             of
             the
             Body
             .
          
           
             I
             SHALL
             now
             proceed
             to
             the
             second
             sort
             of
             
               Miseries
               ,
               viz.
            
             such
             as
             do
             affect
             Mens
             Bodies
             ;
             under
             which
             I
             shall
             shew
             you
             what
             Acts
             of
             Mercy
             this
             kind
             of
             Miseries
             requireth
             of
             us
             .
             Now
             these
             as
             
             the
             former
             ,
             may
             be
             reduced
             to
             Five
             Heads
             :
          
           
             
               First
               ,
               NATURAL
               Blemishes
               and
               Defects
               .
            
             
               Secondly
               ,
               SICKNESSES
               and
               Diseases
               .
            
             
               Thirdly
               ,
               OUTWARD
               Force
               and
               Violence
               injuriously
               offered
               to
               them
               by
               those
               in
               whose
               Power
               they
               are
               .
            
             
               Fourthly
               ,
               CIVIL
               or
               arbitrary
               Punishments
               inflicted
               on
               them
               for
               Injuries
               received
               .
            
             
               Fifthly
               ,
               WANT
               of
               outward
               Necessaries
               .
            
          
           
             I.
             ONE
             of
             the
             Miseries
             which
             affects
             Mens
             Bodies
             is
             their
             natural
             Blemishes
             and
             Defects
             ;
             such
             as
             Lameness
             or
             Crookedness
             ,
             the
             Want
             of
             our
             Senses
             ,
             or
             the
             disproportion
             of
             our
             Parts
             ,
             or
             Features
             ;
             all
             which
             are
             real
             Infelicities
             ,
             for
             as
             much
             as
             they
             render
             our
             Bodies
             either
             less
             useful
             to
             our selves
             ,
             or
             less
             graceful
             and
             amiable
             to
             others
             .
             And
             indeed
             our
             Body
             being
             an
             Object
             of
             Sense
             is
             usually
             much
             more
             remarked
             and
             taken
             notice
             of
             ,
             than
             our
             Soul
             which
             is
             an
             invisible
             Being
             ;
             and
             consequently
             the
             Defects
             and
             Blemishes
             of
             our
             Bodies
             lying
             more
             in
             view
             ,
             are
             much
             more
             liable
             to
             be
             reflected
             on
             both
             by
             our selves
             and
             those
             we
             converse
             with
             ,
             than
             the
             Stains
             and
             Deformities
             of
             our
             Minds
             and
             Wills
             ;
             which
             being
             placed
             out
             
             of
             sight
             are
             less
             exposed
             to
             Observation
             :
             Which
             is
             the
             reason
             that
             our
             Corporeal
             Defects
             are
             so
             grievous
             to
             us
             ,
             because
             being
             so
             apparent
             as
             they
             are
             both
             to
             our
             own
             and
             others
             Senses
             ,
             they
             do
             not
             only
             upbraid
             us
             to
             our
             selves
             ,
             who
             being
             led
             by
             Sense
             are
             apt
             to
             value
             our selves
             by
             sensible
             Graces
             and
             Perfections
             ;
             but
             are
             also
             prone
             to
             create
             a
             mean
             and
             contemptible
             Opinion
             of
             us
             in
             the
             Minds
             of
             others
             ;
             the
             very
             suspition
             of
             which
             ,
             if
             we
             are
             not
             raised
             above
             such
             
               mean
               Considerations
            
             ,
             will
             be
             exceeding
             apt
             to
             grieve
             and
             afflict
             us
             .
             In
             this
             case
             therefore
             the
             Law
             of
             Mercy
             requires
             us
             not
             to
             contemn
             or
             undervalue
             Men
             ,
             not
             to
             upbraid
             or
             reproach
             them
             upon
             the
             account
             of
             any
             bodily
             Blemish
             or
             Defect
             ;
             but
             to
             over-look
             these
             as
             inconsiderable
             Flaws
             of
             their
             Case
             and
             Outside
             ,
             and
             render
             them
             all
             those
             Honours
             and
             Respects
             which
             the
             Graces
             and
             Vertues
             of
             their
             Minds
             deserve
             :
             Considering
             that
             the
             Body
             is
             not
             the
             Man
             ,
             but
             the
             immortal
             Mind
             that
             inhabits
             it
             ;
             and
             that
             many
             times
             the
             richest
             Diamonds
             wear
             the
             roughest
             Coats
             and
             Outsides
             ;
             that
             those
             natural
             Blemishes
             are
             Infelicities
             which
             Men
             could
             not
             prevent
             ,
             and
             which
             they
             cannot
             rectify
             ;
             that
             it
             was
             not
             in
             their
             Power
             to
             order
             Nature
             in
             their
             own
             Composure
             ,
             
             but
             that
             what
             they
             had
             there
             ,
             was
             such
             as
             they
             could
             neither
             give
             themselves
             ,
             nor
             yet
             refuse
             ,
             when
             it
             was
             bequeathed
             to
             them
             ;
             and
             that
             therefore
             to
             deride
             and
             expose
             them
             for
             any
             Mishape
             or
             Blemish
             in
             their
             Composition
             ,
             is
             to
             fling
             Salt
             into
             their
             Wounds
             ,
             to
             fret
             and
             inflame
             their
             Misery
             .
             And
             yet
             alas
             !
             How
             common
             a
             Practice
             is
             this
             to
             sport
             with
             the
             Deformities
             of
             Men
             ,
             as
             if
             God
             and
             Nature
             had
             designed
             them
             for
             so
             many
             Finger-buts
             of
             Scorn
             and
             Derision
             ;
             to
             make
             them
             the
             Themes
             of
             our
             Jests
             and
             Laughter
             ;
             which
             is
             a
             lamentable
             instance
             of
             the
             foul
             Degeneracy
             of
             Humane
             Nature
             ,
             that
             can
             thus
             play
             upon
             Misery
             ,
             and
             turn
             that
             which
             is
             an
             Object
             of
             Pity
             and
             Compassion
             ,
             into
             a
             Triumph
             of
             Mirth
             and
             Drollery
             :
             for
             certainly
             how
             light
             and
             trifling
             soever
             it
             may
             appear
             through
             the
             common
             Practice
             of
             it
             ,
             it
             is
             a
             sign
             of
             
               barbarous
               Ill-nature
            
             for
             Men
             to
             deride
             those
             Defects
             and
             Blemishes
             in
             another
             ,
             which
             he
             is
             too
             prone
             to
             grieve
             at
             ,
             but
             yet
             cannot
             help
             ,
             as
             being
             his
             Infelicities
             and
             not
             his
             Faults
             .
          
           
             II
             ANOTHER
             of
             the
             Miseries
             which
             affect
             Mens
             Bodies
             is
             Sicknesses
             and
             Diseases
             ;
             by
             which
             the
             strength
             of
             our
             Natures
             is
             gradually
             exhausted
             ,
             the
             Vigour
             of
             
             our
             Spirits
             wasted
             ,
             the
             Activity
             of
             our
             Parts
             cramp'd
             and
             abated
             ,
             and
             our
             Bodies
             are
             rendered
             through
             incessant
             Pains
             and
             Weakness
             not
             only
             useless
             ,
             but
             burthensom
             to
             our
             Souls
             .
             In
             this
             case
             therefore
             the
             Law
             of
             Mercy
             requires
             of
             us
             to
             render
             to
             our
             sick
             Friends
             ,
             Neighbours
             and
             Acquaintants
             all
             such
             good
             Offices
             as
             do
             any
             way
             conduce
             to
             their
             
               Support
               ,
               Refreshment
            
             ,
             or
             Recovery
             .
             As
             first
             ,
             if
             their
             Sickness
             be
             such
             as
             will
             safely
             admit
             of
             Discourse
             and
             Conversation
             ,
             we
             are
             obliged
             in
             Mercy
             to
             visit
             them
             ,
             provided
             that
             our
             Company
             will
             be
             acceptable
             ;
             and
             to
             endeavour
             by
             our
             Discourse
             to
             chear
             their
             drooping
             Spirits
             ,
             to
             intermix
             their
             sorrowful
             Hours
             with
             the
             Pleasures
             of
             good
             Conversation
             ,
             and
             to
             administer
             to
             their
             wearied
             Thoughts
             the
             Supports
             and
             Comforts
             of
             Religion
             .
             For
             chearful
             and
             good
             Discourse
             is
             many
             times
             better
             than
             the
             richest
             Cordial
             ,
             it
             makes
             the
             Patient
             to
             forget
             his
             pain
             ,
             or
             at
             least
             allays
             and
             mitigates
             his
             Sense
             of
             it
             ;
             it
             diverts
             his
             thoughts
             from
             their
             sorrowful
             Themes
             ,
             and
             entertains
             them
             with
             brisk
             and
             sprightful
             Idea's
             ;
             it
             raises
             the
             languishing
             Heart
             ,
             and
             like
             David's
             Musick
             ,
             charms
             the
             rage
             of
             those
             evil
             Spirits
             which
             infest
             it
             with
             their
             unnatural
             Heats
             .
             So
             that
             by
             visiting
             
             our
             sick
             Friends
             ;
             when
             they
             are
             willing
             to
             admit
             of
             our
             Conversation
             ,
             and
             able
             to
             bear
             it
             ,
             we
             many
             times
             prove
             their
             best
             Physicians
             ,
             and
             administer
             to
             them
             the
             greatest
             Relief
             and
             Ease
             ;
             and
             therefore
             if
             when
             we
             might
             do
             them
             so
             much
             good
             by
             our
             Company
             ,
             we
             needlesly
             withdraw
             or
             absent
             our selves
             from
             them
             ,
             we
             are
             very
             much
             wanting
             in
             our
             Charity
             and
             Mercy
             towards
             them
             .
             But
             then
             as
             we
             are
             obliged
             in
             Mercy
             to
             visit
             them
             ,
             when
             their
             case
             will
             safely
             and
             conveniently
             admits
             of
             it
             ;
             so
             we
             are
             also
             obliged
             by
             the
             same
             Mercy
             to
             render
             them
             all
             those
             necessary
             Assistances
             ,
             which
             either
             their
             Souls
             or
             Bodies
             do
             require
             and
             need
             ;
             to
             endeavour
             to
             awaken
             their
             Minds
             into
             serious
             Thoughts
             and
             Purposes
             ,
             to
             advise
             them
             of
             their
             Duty
             ,
             and
             to
             resolve
             their
             Doubts
             ,
             to
             comfort
             and
             support
             them
             with
             the
             blessed
             Hopes
             of
             Religion
             ,
             and
             to
             take
             all
             fair
             Opportunities
             to
             prepare
             their
             Souls
             for
             a
             happy
             Death
             and
             a
             glorious
             Eternity
             ;
             that
             so
             whether
             they
             recover
             or
             no
             ,
             this
             temporary
             Sickness
             of
             their
             Bodies
             may
             contribute
             to
             the
             eternal
             Health
             of
             their
             Souls
             .
             And
             then
             in
             order
             to
             their
             Recovery
             ,
             we
             stand
             bound
             by
             the
             Laws
             of
             Mercy
             to
             contribute
             what
             we
             are
             able
             to
             their
             bodily
             
             Ease
             and
             Refreshment
             ;
             to
             be
             ready
             to
             serve
             them
             in
             all
             their
             Necessities
             ,
             and
             to
             help
             them
             when
             they
             cannot
             help
             themselves
             ;
             to
             compassionate
             their
             Griefs
             ,
             and
             bear
             with
             their
             Pevishnesses
             ,
             and
             to
             the
             best
             of
             our
             knowledge
             to
             direct
             them
             to
             the
             ablest
             Physicians
             ,
             or
             the
             most
             suitable
             Means
             ;
             and
             if
             they
             are
             poor
             and
             indigent
             ,
             to
             supply
             them
             with
             all
             such
             Remedies
             as
             are
             necessary
             to
             their
             Health
             and
             Recovery
             :
             and
             lastly
             ,
             to
             be
             their
             earnest
             Advocates
             at
             the
             Throne
             of
             Grace
             ,
             that
             the
             God
             of
             all
             Power
             and
             Goodness
             in
             whose
             hands
             are
             the
             issues
             of
             Life
             and
             Death
             ,
             would
             commiserate
             their
             Sorrows
             and
             refresh
             their
             Weariness
             ,
             and
             either
             remove
             their
             Sickness
             ,
             or
             Sanctifie
             it
             to
             their
             Eternal
             Health
             .
          
           
             III.
             ANOTHER
             of
             the
             Miseries
             which
             affect
             Mens
             Bodies
             is
             outward
             Force
             ,
             and
             violence
             from
             those
             in
             whose
             power
             they
             are
             ;
             such
             as
             Captivity
             and
             
               Imprisonment
               ,
               Persecutions
            
             or
             cruel
             Torments
             ;
             all
             which
             do
             importunately
             sollicite
             the
             timely
             Succors
             of
             our
             Mercy
             and
             Compassion
             .
             For
             so
             for
             the
             first
             of
             them
             ,
             viz.
             Bondage
             and
             and
             Captivity
             ,
             it
             is
             a
             sore
             and
             comprehensive
             Misery
             that
             commonly
             draws
             a
             long
             and
             heavy
             Chain
             of
             Calamities
             after
             it
             :
             for
             't
             is
             not
             only
             a
             Deprivation
             of
             our
             
             Liberty
             ,
             which
             is
             one
             of
             the
             dearest
             of
             all
             our
             temporal
             Blessings
             ,
             but
             also
             a
             Confiscation
             of
             it
             into
             the
             Hands
             and
             disposal
             of
             our
             Enemies
             :
             and
             when
             our
             Persons
             are
             exposed
             to
             the
             will
             and
             tyranny
             of
             our
             Enemies
             ,
             what
             can
             be
             expected
             from
             them
             in
             this
             degenerate
             state
             of
             Humane
             Nature
             ,
             but
             a
             cruel
             and
             barbarous
             usage
             ;
             to
             be
             worn
             out
             with
             Stripes
             and
             Hunger
             and
             intolerable
             Labour
             ,
             and
             be
             forced
             to
             pine
             away
             our
             wretched
             Lives
             in
             unpitied
             Anguish
             and
             Vexation
             of
             Soul
             ;
             especially
             if
             those
             whom
             we
             are
             enslaved
             to
             happen
             to
             be
             ▪
             Enemies
             to
             our
             Religion
             ,
             as
             well
             as
             Country
             ;
             which
             is
             the
             case
             of
             those
             miserable
             Captives
             with
             whom
             our
             Mercy
             is
             most
             concerned
             ;
             who
             being
             under
             the
             power
             of
             those
             that
             are
             sworn
             Enemies
             to
             the
             name
             of
             Christ
             ,
             must
             upon
             that
             account
             expect
             to
             be
             treated
             with
             much
             more
             Rigour
             and
             Severity
             ;
             there
             being
             no
             Enmity
             so
             fierce
             and
             cruel
             ,
             as
             that
             which
             is
             backed
             and
             set
             on
             by
             Conscience
             ,
             and
             enraged
             with
             zeal
             for
             Religion
             .
             And
             when
             Men
             are
             ill
             treated
             not
             only
             as
             they
             are
             Slaves
             ,
             but
             as
             they
             are
             Christians
             ,
             what
             a
             hazardous
             Temptation
             are
             they
             under
             to
             renounce
             their
             Christianity
             ,
             and
             to
             exchange
             their
             hopes
             of
             Heaven
             for
             their
             Liberty
             ,
             and
             to
             enslave
             
             their
             Souls
             to
             Ransom
             their
             Bodies
             ?
             And
             when
             both
             their
             Souls
             and
             Bodies
             are
             thus
             exposed
             to
             Wretchedness
             and
             Misery
             ,
             what
             woful
             Circumstances
             can
             render
             them
             more
             proper
             Objects
             of
             our
             Mercy
             ?
             Wherefore
             in
             this
             case
             we
             are
             obliged
             in
             Mercy
             ,
             when
             any
             fair
             Opportunity
             is
             proposed
             to
             us
             ,
             to
             contribute
             to
             their
             Ransom
             proportionably
             to
             our
             Ability
             ;
             and
             so
             far
             as
             it
             is
             consistent
             with
             the
             publick
             Benefit
             ,
             to
             sollicit
             their
             Cause
             both
             with
             God
             and
             Men
             ;
             to
             beseech
             him
             to
             support
             and
             preserve
             them
             ,
             and
             to
             persuade
             all
             those
             with
             whom
             we
             have
             any
             Power
             or
             Interest
             ,
             to
             a
             liberal
             Concurrence
             towards
             their
             Relief
             ,
             and
             Redemption
             .
          
           
             AND
             then
             as
             for
             Imprifonment
             ,
             which
             is
             a
             sort
             of
             Captivity
             too
             ,
             what
             a
             calamitous
             Condition
             is
             it
             for
             a
             Man
             to
             be
             shut
             up
             in
             a
             close
             and
             unwholsom
             Durance
             ,
             to
             dwell
             with
             Hunger
             and
             Cold
             ,
             and
             be
             confined
             to
             a
             hard
             Lodging
             ,
             a
             dark
             Solitude
             ,
             or
             a
             wretched
             Company
             ;
             to
             be
             sequestred
             from
             the
             Conversation
             of
             his
             Friends
             ,
             from
             the
             Comforts
             of
             Diversion
             ,
             and
             from
             his
             Business
             and
             Employment
             ,
             and
             all
             opportunities
             of
             making
             Provision
             for
             his
             poor
             Family
             ?
             All
             which
             
               unhappy
               Circumstances
            
             do
             commonly
             meet
             
             in
             the
             State
             and
             Condition
             of
             Prisoners
             ,
             and
             render
             it
             exceedingly
             wretched
             and
             miserable
             .
             In
             which
             case
             the
             Mercy
             which
             is
             required
             of
             us
             is
             ,
             first
             to
             visit
             them
             in
             this
             their
             uncomfortable
             Solitude
             and
             Confinement
             ,
             supposing
             that
             they
             are
             our
             Friends
             and
             Acquaintants
             ;
             and
             to
             endeavour
             by
             our
             Conversation
             to
             divert
             their
             Sorrows
             ,
             to
             raise
             and
             strengthen
             their
             Hopes
             ,
             and
             to
             chear
             them
             with
             fresh
             Assurances
             of
             our
             Friendship
             ;
             and
             then
             to
             use
             all
             just
             endeavours
             to
             mollifie
             their
             Adversaries
             ,
             to
             vindicate
             their
             Innocence
             ,
             or
             to
             Compound
             their
             Debts
             ,
             if
             they
             are
             not
             able
             to
             discharge
             them
             .
             But
             whether
             they
             are
             our
             Friends
             or
             Acquaintants
             ,
             or
             no
             ,
             the
             Law
             of
             Mercy
             obliges
             us
             ,
             as
             we
             have
             Opportunity
             and
             Ability
             ,
             to
             relieve
             their
             Necessities
             ,
             to
             redress
             their
             Injuries
             ,
             and
             if
             it
             be
             just
             and
             feasible
             ,
             to
             contribute
             to
             their
             Enlargement
             ,
             that
             so
             they
             may
             enjoy
             themselves
             with
             Comfort
             ,
             and
             by
             their
             honest
             Industry
             make
             Provision
             for
             those
             who
             depend
             on
             them
             .
          
           
             AND
             then
             lastly
             ,
             for
             bodily
             Torments
             and
             Persecutions
             ,
             you
             need
             not
             be
             told
             what
             a
             Misery
             that
             is
             ;
             for
             your
             own
             Sense
             will
             inform
             you
             ,
             how
             dolorous
             it
             is
             to
             Flesh
             and
             Blood
             ,
             to
             be
             cruelly
             scourged
             ,
             beaten
             and
             abused
             ;
             to
             be
             pinched
             with
             
             Hunger
             ,
             harrassed
             with
             Labour
             ,
             and
             dispirited
             for
             Want
             of
             necessary
             Ease
             and
             Refreshment
             ;
             and
             therefore
             as
             Mercy
             binds
             you
             by
             the
             strictest
             Obligations
             ,
             not
             to
             inflict
             these
             Evils
             upon
             your
             Children
             ,
             or
             Servants
             ,
             or
             any
             others
             that
             are
             in
             your
             Power
             and
             Disposal
             ;
             so
             it
             also
             engages
             you
             to
             endeavour
             the
             Relief
             of
             all
             such
             unhappy
             Persons
             ,
             whom
             you
             know
             to
             be
             thus
             cruelly
             treated
             ;
             to
             intercede
             in
             their
             behalf
             with
             those
             their
             hard-hearted
             Parents
             ,
             Masters
             ,
             or
             Conquerors
             ,
             by
             whom
             they
             are
             thus
             unmercifully
             dealt
             with
             ,
             to
             remonstrate
             to
             them
             their
             Cruelty
             and
             Inhumanity
             ,
             and
             to
             endeavour
             ,
             by
             such
             Arguments
             as
             are
             most
             likely
             to
             affect
             them
             ,
             to
             reduce
             them
             to
             a
             more
             
               merciful
               Temper
            
             and
             Treatment
             :
             and
             if
             in
             despight
             of
             your
             Arguments
             they
             still
             persist
             in
             their
             Cruelty
             ,
             to
             use
             all
             just
             and
             lawful
             ways
             to
             curb
             and
             restrain
             them
             ,
             to
             complain
             of
             them
             to
             those
             who
             have
             power
             to
             Correct
             them
             ,
             and
             to
             rescue
             the
             miserable
             Wretches
             out
             of
             their
             Power
             and
             Disposal
             .
          
           
             AND
             then
             as
             for
             those
             who
             are
             unjustly
             perfecuted
             for
             their
             Conscience
             and
             Religion
             ,
             who
             to
             secure
             their
             Souls
             ,
             and
             their
             Loyalty
             to
             God
             and
             their
             Saviour
             ,
             are
             forced
             to
             fly
             from
             their
             Habitations
             
             and
             Countries
             ,
             or
             to
             submit
             themselves
             to
             Spoil
             and
             Depredation
             ,
             to
             Imprisonment
             and
             Famine
             ;
             Torture
             and
             Death
             ;
             these
             doubtless
             are
             of
             all
             others
             the
             
               greatest
               Objects
            
             of
             our
             Mercy
             ,
             because
             they
             suffer
             for
             our
             
               common
               Master
            
             and
             in
             our
             
               common
               Cause
            
             ,
             which
             ought
             to
             be
             dearer
             to
             us
             than
             our
             own
             Lives
             ;
             because
             our
             Religion
             suffers
             with
             them
             ,
             and
             what
             they
             suffer
             we
             must
             suffer
             (
             unless
             we
             will
             renounce
             our
             Religion
             )
             if
             ever
             we
             are
             reduced
             to
             their
             Circumstances
             .
             And
             can
             we
             with
             unconcerned
             Hearts
             behold
             our
             persecuted
             Brethren
             ,
             flying
             into
             our
             Arms
             for
             Succour
             before
             the
             mighty
             Nimrods
             of
             the
             Earth
             ,
             with
             their
             Souls
             ;
             their
             Consciences
             ,
             and
             their
             Religion
             in
             their
             Hands
             ;
             and
             with
             pitiful
             Looks
             beseeching
             us
             to
             deliver
             them
             from
             the
             
               dreadful
               Dilemma
            
             they
             are
             put
             to
             ,
             of
             delivering
             up
             their
             Souls
             ,
             or
             Bodies
             for
             a
             Prey
             ;
             without
             Agonies
             of
             Pity
             and
             Compassion
             ?
             And
             if
             we
             have
             any
             Mercy
             or
             Compassion
             for
             them
             ,
             by
             what
             more
             suitable
             Acts
             can
             we
             express
             it
             ,
             than
             by
             a
             kind
             and
             
               welcome
               Reception
            
             of
             those
             who
             fly
             to
             us
             for
             Succour
             ,
             and
             a
             free
             and
             
               liberal
               Contribution
            
             towards
             their
             Relief
             and
             Subsistence
             ;
             and
             by
             assisting
             those
             with
             the
             Charity
             of
             our
             Prayers
             ;
             whom
             we
             cannot
             reach
             with
             the
             Charity
             of
             our
             Alms
             ;
             or
             as
             the
             Apostle
             
             expresses
             it
             ,
             by
             
               remembring
               those
               that
               are
               in
               bonds
               ,
            
             that
             is
             ,
             so
             as
             to
             pity
             them
             and
             pray
             for
             them
             ,
             and
             if
             it
             were
             in
             our
             Power
             ,
             so
             as
             to
             visit
             and
             comfort
             and
             relieve
             them
             ,
             
               as
               being
               bound
               with
               them
            
             ,
             and
             also
             with
             the
             same
             effect
             to
             remember
             those
             that
             
               suffer
               Adversity
               as
               being
               our selves
               also
               in
               the
               body
               .
            
             Heb.
             xiii
             .
             3.
             
          
           
             IV.
             ANOTHER
             of
             the
             Miseries
             which
             affect
             Mens
             Bodies
             is
             Civil
             ,
             or
             Arbitrary
             Punishments
             inflicted
             on
             them
             for
             Injuries
             received
             .
             For
             all
             considerable
             Injuries
             do
             give
             us
             a
             Right
             to
             punish
             the
             Of-Offender
             ,
             either
             by
             due
             course
             of
             Law
             ,
             or
             else
             immediately
             by
             our
             own
             Power
             and
             Authority
             .
             If
             by
             Nature
             or
             Compact
             the
             Offender
             be
             put
             under
             our
             Power
             and
             Disposal
             ,
             his
             offence
             giveth
             us
             a
             Right
             to
             correct
             him
             by
             our
             own
             Authority
             ;
             if
             not
             ,
             his
             offence
             giveth
             us
             Right
             to
             appeal
             to
             the
             Publick
             Tribunals
             ,
             and
             there
             to
             exact
             of
             him
             such
             Penalties
             as
             the
             Law
             denounces
             in
             the
             case
             .
             Now
             because
             Mens
             Souls
             are
             out
             of
             the
             reach
             of
             all
             Humane
             Punishments
             ,
             and
             liable
             only
             to
             the
             lash
             of
             the
             Father
             of
             Spirits
             ;
             therefore
             we
             can
             exact
             no
             other
             Penalties
             of
             Offenders
             ,
             but
             only
             such
             as
             do
             affect
             their
             Bodies
             with
             Shame
             ,
             or
             Pain
             ,
             with
             loss
             of
             bodily
             Goods
             ,
             or
             wearisome
             Labour
             ,
             or
             confinement
             of
             Liberty
             ;
             all
             which
             being
             
             Miseries
             to
             the
             Body
             ,
             are
             proper
             Objects
             of
             our
             Compassion
             and
             Mercy
             .
             And
             what
             Mercy
             these
             Miseries
             require
             ,
             may
             be
             easily
             collected
             from
             the
             natural
             End
             of
             Punishment
             ,
             which
             is
             not
             so
             much
             to
             offend
             the
             Guilty
             ,
             as
             to
             defend
             the
             Innocent
             ,
             not
             so
             much
             to
             hurt
             or
             damnifie
             the
             Offender
             ,
             as
             to
             restrain
             him
             from
             hurting
             himself
             ,
             or
             others
             ;
             and
             to
             warn
             others
             ,
             by
             the
             Example
             of
             his
             Punishment
             ,
             not
             to
             imitate
             the
             Example
             of
             his
             Offence
             .
             So
             that
             according
             to
             its
             true
             and
             natural
             Design
             ,
             Punishment
             is
             rather
             an
             act
             of
             Mercy
             ,
             than
             an
             act
             of
             Revenge
             ;
             the
             End
             of
             it
             being
             to
             do
             good
             ,
             and
             not
             to
             retaliate
             evil
             ;
             to
             defend
             my
             self
             ,
             or
             others
             against
             the
             Offenders
             ,
             or
             else
             to
             defend
             the
             Offenders
             against
             themselves
             ,
             or
             to
             defend
             others
             against
             the
             prevailing
             Infection
             of
             their
             lewd
             and
             pernicious
             Examples
             :
             and
             whosoever
             punishes
             to
             vent
             and
             ease
             his
             Spleen
             ,
             or
             gratifie
             his
             Malice
             with
             the
             Hurt
             and
             Mischief
             of
             the
             Offender
             ;
             transgresses
             the
             End
             of
             punishment
             ,
             and
             under
             pretence
             of
             Iustice
             Sacrifices
             to
             his
             own
             Cruelty
             .
             No
             Man
             hath
             Right
             to
             do
             another
             Hurt
             ,
             unless
             it
             be
             necessary
             to
             some
             good
             End
             ;
             for
             to
             hurt
             without
             any
             Reason
             is
             a
             brutish
             Savageness
             ,
             and
             to
             hurt
             without
             a
             good
             Reason
             devilish
             
             Rancour
             :
             he
             therefore
             who
             hurts
             another
             merely
             to
             hurt
             him
             ,
             acts
             with
             the
             intention
             of
             a
             Devil
             ,
             who
             doth
             mischief
             for
             mischiefs
             sake
             and
             plagues
             his
             wretched
             Vassals
             merely
             to
             recreate
             himself
             with
             their
             Miseries
             ,
             and
             pacifie
             his
             own
             black
             Rage
             and
             Malice
             .
             Since
             therefore
             the
             End
             of
             punishment
             is
             doing
             good
             ,
             it
             ought
             to
             be
             executed
             with
             a
             good
             Will
             ,
             and
             a
             kind
             and
             benevolent
             Intention
             ;
             not
             to
             discharge
             our
             Rage
             ,
             or
             tickle
             and
             recreate
             our
             Malice
             ,
             but
             either
             to
             vindicate
             our
             own
             Right
             ,
             or
             to
             reclaim
             the
             Offender
             ,
             or
             to
             terrifie
             others
             from
             his
             sin
             by
             his
             Sufferings
             .
             This
             therefore
             is
             the
             first
             thing
             which
             the
             Law
             of
             Mercy
             requires
             of
             us
             ,
             in
             respect
             to
             our
             punishing
             Offenders
             ,
             that
             we
             should
             always
             do
             it
             with
             a
             good
             and
             benevolent
             Intention
             .
             But
             then
             ,
          
           
             II.
             IT
             also
             requires
             us
             not
             to
             exact
             Punishment
             for
             small
             and
             trifling
             Offences
             :
             for
             since
             the
             End
             of
             Punishment
             is
             doing
             good
             ,
             it
             is
             Cruelty
             to
             exact
             it
             for
             slight
             and
             inconsiderable
             Evils
             ;
             because
             in
             this
             case
             the
             Punishment
             is
             a
             greater
             Hurt
             than
             the
             Offence
             .
             And
             what
             Reason
             can
             I
             have
             to
             hurt
             another
             for
             such
             small
             Offences
             ,
             as
             do
             little
             or
             no
             hurt
             either
             to
             my self
             or
             others
             ,
             but
             only
             to
             gratifie
             my
             own
             Revenge
             and
             Malice
             ?
             As
             for
             instance
             ,
             
             suppose
             that
             in
             a
             heat
             of
             Passion
             a
             Man
             should
             give
             me
             the
             Lye
             ,
             or
             call
             me
             by
             an
             
               ill
               Name
            
             ,
             or
             treat
             me
             with
             
               reproachful
               Language
            
             ;
             and
             thereupon
             I
             should
             strike
             ,
             or
             wound
             him
             ,
             or
             prosecute
             him
             with
             with
             a
             vexatious
             Suit
             at
             Law
             :
             in
             this
             case
             it
             is
             plain
             my
             Punishment
             would
             hurt
             him
             more
             than
             his
             Offence
             could
             hurt
             me
             ,
             and
             consequently
             my
             Design
             in
             punishing
             him
             would
             be
             to
             do
             Hurt
             and
             not
             Good
             ;
             and
             to
             design
             to
             do
             Hurt
             is
             Malice
             and
             Cruelty
             .
             Wherefore
             in
             case
             of
             lighter
             Injuries
             ,
             the
             Law
             of
             Mercy
             requires
             us
             wholy
             to
             remit
             and
             forgive
             them
             ;
             and
             not
             rigidly
             to
             exact
             the
             Hurt
             of
             the
             Offender
             for
             such
             trifling
             Offences
             ,
             as
             do
             no
             
               great
               Hurt
            
             either
             to
             our selves
             ,
             or
             others
             .
          
           
             III.
             THE
             Law
             of
             Mercy
             also
             obliges
             us
             not
             to
             punish
             an
             Offender
             ,
             when
             we
             can
             do
             
               no
               Good
            
             by
             it
             either
             to
             our
             selves
             ,
             or
             to
             him
             ,
             or
             to
             others
             ;
             for
             in
             this
             Case
             to
             punish
             can
             serve
             no
             other
             End
             ,
             but
             to
             fulfill
             the
             Lust
             of
             our
             Revenge
             and
             Malice
             .
             As
             for
             instance
             ,
             suppose
             I
             have
             a
             poor
             
               insolvent
               Debtor
            
             ,
             that
             owes
             me
             a
             great
             deal
             and
             can
             pay
             me
             nothing
             ;
             and
             it
             were
             in
             my
             power
             not
             only
             to
             cast
             him
             into
             Prison
             ,
             but
             to
             force
             him
             to
             languish
             away
             his
             wretched
             Life
             ;
             to
             what
             end
             should
             I
             inflict
             this
             Punishment
             upon
             him
             ?
             I
             cannot
             
             hope
             to
             
               recover
               my
               own
            
             by
             it
             ,
             for
             a
             Prison
             ,
             we
             say
             ,
             
               will
               pay
               no
               Debts
            
             ;
             and
             where
             nothing
             is
             ,
             nothing
             can
             be
             expected
             :
             I
             cannot
             design
             to
             
               reform
               him
            
             by
             it
             ,
             since
             Prisons
             are
             commonly
             the
             most
             fruitful
             Nurseries
             of
             Wickedness
             :
             I
             cannot
             aim
             to
             
               warn
               others
            
             by
             it
             ,
             for
             what
             Warning
             can
             oblige
             Men
             to
             do
             that
             which
             is
             impossible
             ?
             What
             End
             can
             I
             propose
             then
             ,
             but
             only
             the
             humouring
             of
             a
             wrathful
             Mind
             ,
             and
             to
             glut
             it
             with
             Revenge
             and
             Mischief
             ?
             and
             if
             this
             be
             the
             Point
             I
             drive
             at
             ,
             I
             run
             from
             all
             the
             Rules
             of
             Mercy
             .
          
           
             IV.
             THE
             Law
             of
             Mercy
             also
             obliges
             me
             not
             to
             punish
             an
             Offender
             ,
             so
             long
             as
             the
             End
             of
             punishing
             him
             is
             fairly
             attainable
             by
             
               gentler
               Means
            
             .
             For
             if
             when
             I
             can
             obtain
             my
             End
             of
             an
             Offender
             by
             Persuasion
             and
             Forbearance
             ,
             I
             rather
             chuse
             to
             extort
             it
             from
             him
             by
             Punishment
             ;
             it
             is
             plain
             that
             I
             have
             a
             
               cruel
               Intention
            
             towards
             him
             ,
             and
             do
             affect
             to
             hurt
             and
             mischief
             him
             :
             for
             when
             I
             may
             obtain
             my
             End
             of
             him
             by
             Forbearance
             or
             
               gentle
               Persuasions
            
             ,
             why
             should
             I
             chuse
             to
             force
             it
             from
             him
             by
             Rigour
             and
             Severity
             ;
             but
             that
             I
             am
             either
             insensible
             of
             his
             hurt
             ,
             or
             else
             do
             take
             pleasure
             to
             afflict
             and
             grieve
             him
             ?
             Wherefore
             in
             all
             such
             Punishments
             
             as
             are
             within
             our
             Power
             ,
             the
             Law
             of
             Mercy
             obligeth
             us
             ,
             first
             to
             try
             softer
             and
             gentler
             ways
             ,
             and
             make
             a
             long
             and
             through
             Experiment
             of
             the
             methods
             of
             
               Kindness
               ,
               Persuasion
            
             and
             Forbearance
             ;
             and
             if
             by
             these
             we
             can
             obtain
             our
             End
             ,
             and
             conquer
             the
             Offender
             and
             vindicate
             our
             own
             Right
             ,
             to
             remit
             our
             Right
             of
             punishing
             him
             ,
             and
             forbear
             all
             Rigour
             and
             Severity
             .
             For
             Punishment
             is
             our
             last
             Remedy
             ,
             and
             ought
             never
             to
             be
             applied
             to
             Offenders
             ,
             till
             gentler
             means
             have
             been
             tried
             ,
             and
             defeated
             .
          
           
             V.
             THE
             Law
             of
             Mercy
             also
             obliges
             us
             to
             inflict
             
               no
               more
            
             Punishment
             on
             Offenders
             ,
             than
             what
             is
             absolutely
             necessary
             to
             the
             obtaining
             those
             good
             Ends
             we
             design
             by
             it
             .
             For
             he
             who
             punishes
             an
             Offender
             more
             than
             is
             needful
             to
             the
             natural
             End
             of
             punishment
             ,
             can
             design
             no
             other
             End
             by
             it
             but
             what
             is
             cruel
             and
             barbarous
             :
             and
             whatsoever
             is
             more
             than
             needful
             either
             to
             the
             vindicating
             our
             own
             Right
             ,
             or
             the
             reforming
             the
             Offender
             ,
             or
             the
             giving
             fair
             warning
             to
             others
             ,
             serves
             to
             no
             other
             purpose
             but
             to
             gratifie
             our
             own
             Revenge
             and
             Fury
             .
             So
             far
             as
             Punishment
             is
             needful
             to
             these
             good
             Ends
             ,
             it
             is
             not
             only
             lawful
             ,
             but
             good
             :
             but
             all
             beyond
             what
             is
             needful
             to
             these
             ,
             is
             perfect
             Savageness
             and
             
             Cruelty
             .
             When
             therefore
             for
             the
             obtaining
             these
             Ends
             ,
             we
             are
             necessitated
             to
             punish
             an
             Offender
             ,
             the
             Law
             of
             Mercy
             obliges
             us
             first
             to
             try
             lighter
             and
             gentler
             Punishments
             ;
             and
             if
             by
             these
             we
             cannot
             obtain
             our
             End
             ,
             to
             proceed
             in
             our
             Severities
             by
             degrees
             ,
             and
             not
             to
             fly
             to
             extreme
             Rigour
             ,
             till
             we
             have
             found
             all
             gentler
             Corrections
             ineffectual
             .
             For
             if
             a
             lighter
             Punishment
             will
             do
             the
             work
             ,
             it
             is
             Cruelty
             to
             lay
             on
             a
             heavier
             :
             and
             whether
             it
             will
             or
             no
             ,
             is
             no
             otherwise
             to
             be
             known
             than
             by
             Tryal
             .
          
           
             Sixthly
             and
             Lastly
             ,
             THE
             Law
             of
             Mercy
             also
             requires
             us
             ,
             always
             to
             punish
             short
             of
             the
             Offence
             ,
             i.
             e.
             where
             the
             Punishment
             is
             in
             your
             power
             ,
             and
             you
             are
             not
             determined
             by
             a
             
               legal
               Necessity
            
             to
             use
             the
             utmost
             Extremity
             .
             For
             where
             you
             are
             legally
             obliged
             either
             to
             judge
             ,
             or
             prosecute
             an
             Offender
             ,
             there
             you
             are
             to
             proceed
             by
             the
             measures
             of
             the
             Law
             which
             obliges
             you
             ,
             and
             which
             usually
             determines
             you
             to
             the
             kind
             and
             degrees
             of
             the
             Punishment
             to
             be
             inflicted
             :
             but
             where
             the
             matter
             is
             wholly
             in
             your
             power
             ,
             either
             to
             remit
             of
             ,
             or
             augment
             the
             punishment
             ,
             there
             the
             Law
             of
             Mercy
             obliges
             you
             not
             to
             exact
             the
             utmost
             .
             For
             if
             you
             punish
             more
             than
             the
             Offence
             deserves
             ,
             you
             are
             
             unjust
             and
             tyrannical
             ;
             because
             as
             your
             Right
             to
             punish
             accrues
             from
             the
             Offence
             that
             is
             done
             to
             you
             ,
             so
             your
             Right
             to
             punish
             to
             such
             a
             degree
             accrues
             from
             the
             degree
             of
             the
             Offence
             ;
             which
             you
             cannot
             exceed
             without
             exceeding
             your
             Right
             ,
             and
             exacting
             more
             Punishment
             of
             the
             Offender
             than
             he
             owes
             you
             .
             So
             that
             every
             degree
             of
             punishment
             which
             exceeds
             the
             demerit
             of
             the
             fault
             ,
             is
             lawless
             and
             licentious
             Violence
             ,
             to
             which
             we
             can
             pretend
             no
             Right
             ,
             and
             by
             which
             we
             do
             an
             injurious
             Outrage
             to
             the
             Offender
             .
             And
             as
             when
             our
             Punishment
             exceeds
             the
             Offence
             ,
             we
             punish
             without
             Iustice
             ;
             so
             when
             it
             equals
             the
             Offence
             ,
             we
             punish
             without
             Mercy
             .
             For
             the
             utmost
             degree
             of
             just
             Severity
             admits
             no
             Intermixture
             of
             Mercy
             ;
             the
             Office
             of
             which
             is
             to
             relieve
             the
             miserable
             ,
             and
             consequently
             to
             relieve
             them
             ,
             when
             they
             have
             injured
             and
             offended
             us
             ,
             of
             some
             part
             of
             the
             Evils
             and
             Miseries
             they
             deserve
             .
             Wherefore
             as
             he
             is
             an
             unmerciful
             Creditor
             ,
             who
             rather
             than
             abate
             the
             least
             part
             of
             his
             Due
             ,
             will
             strip
             his
             poor
             Debtor
             to
             the
             Skin
             ,
             and
             reduce
             him
             to
             the
             utmost
             Pinch
             and
             Extremity
             of
             Need
             ;
             so
             he
             is
             an
             unmerciful
             Punisher
             ,
             that
             exacts
             to
             the
             full
             demerit
             of
             the
             Fault
             ,
             and
             stretches
             his
             Right
             
             of
             punishing
             to
             the
             utmost
             extent
             ,
             to
             make
             the
             Offender
             miserable
             .
             In
             this
             case
             therefore
             the
             Law
             of
             Mercy
             requires
             us
             to
             follow
             the
             great
             Example
             of
             God
             ,
             who
             in
             the
             midst
             of
             Iustice
             doth
             always
             remember
             Mercy
             ;
             who
             makes
             
               large
               Abatements
            
             of
             his
             Right
             to
             punish
             us
             ,
             and
             never
             exacts
             of
             us
             the
             utmost
             Plagues
             and
             Sufferings
             which
             our
             Iniquities
             deserve
             .
             Conformably
             to
             which
             excellent
             Pattern
             ,
             we
             are
             obliged
             in
             punishing
             others
             to
             intermingle
             Mercy
             with
             our
             Severities
             ;
             and
             proportionably
             to
             the
             Offender's
             Penitence
             ,
             or
             the
             pitiable
             Circumstances
             of
             his
             Fault
             ,
             or
             the
             Misery
             and
             Necessities
             of
             his
             present
             Condition
             ,
             to
             make
             an
             equitable
             Abatement
             ,
             and
             Defalcation
             of
             his
             Punishment
             .
             And
             thus
             you
             see
             what
             that
             Mercy
             is
             which
             is
             required
             of
             us
             with
             respect
             to
             our
             punishing
             of
             others
             .
          
           
             Fifthly
             and
             Lastly
             ,
             ANOTHER
             of
             the
             Miseries
             which
             affect
             Mens
             Bodies
             is
             want
             of
             the
             outward
             Necessaries
             of
             this
             present
             Life
             ,
             such
             as
             Meat
             and
             
               Drink
               ,
               Lodging
            
             and
             Apparel
             ;
             the
             want
             of
             which
             cannot
             but
             render
             our
             Life
             exceeding
             wretched
             and
             miserable
             .
             For
             what
             an
             insupportable
             Grievance
             is
             it
             to
             our
             Nature
             ,
             to
             be
             pinched
             with
             an
             impatient
             Hunger
             ,
             or
             suffocated
             with
             a
             burning
             Drought
             ;
             to
             be
             forced
             to
             prey
             upon
             
             it self
             for
             want
             of
             other
             Fewel
             ,
             or
             to
             appease
             its
             furious
             Appetites
             with
             loathsom
             ,
             heartless
             or
             unwholesome
             Sustenance
             ;
             to
             see
             a
             hungry
             Family
             crying
             about
             us
             for
             want
             of
             Bread
             ,
             and
             have
             little
             or
             none
             to
             give
             them
             ;
             to
             behold
             our
             Children
             shivering
             with
             Cold
             ,
             and
             drooping
             with
             Famine
             ,
             and
             not
             be
             able
             to
             succour
             and
             relieve
             them
             ;
             whilst
             our
             pined
             and
             miserable
             Carkasses
             are
             either
             covered
             with
             loathsom
             Rags
             ,
             or
             nakedly
             exposed
             to
             the
             Injuries
             of
             the
             Weather
             ,
             and
             more
             destitute
             and
             unprovided
             than
             the
             Foxes
             and
             Birds
             ,
             for
             want
             of
             a
             Hole
             ,
             or
             Nest
             where
             to
             lay
             their
             Heads
             ?
             These
             are
             Circumstances
             miserable
             enough
             to
             move
             a
             Heart
             of
             Stone
             to
             Pity
             and
             Compassion
             :
             In
             this
             case
             therefore
             we
             are
             obliged
             by
             the
             Law
             of
             Mercy
             ,
             first
             ,
             to
             a
             tender
             Sympathy
             and
             Commiseration
             ;
             to
             affect
             our
             Souls
             with
             a
             soft
             and
             compassionate
             sense
             of
             the
             Wants
             of
             our
             poor
             Brethren
             ,
             to
             put
             our
             selves
             in
             their
             Case
             ,
             and
             represent
             their
             Condition
             to
             
               our
               own
            
             Hearts
             and
             Affections
             ,
             as
             if
             it
             were
             
               our
               own
            
             ;
             and
             thereby
             to
             endeavour
             and
             excite
             in
             our selves
             a
             proportionable
             Feeling
             of
             their
             Calamity
             and
             Misery
             .
             And
             to
             this
             we
             are
             universally
             obliged
             ,
             whether
             we
             are
             high
             or
             low
             ,
             rich
             or
             poor
             ,
             
             whether
             we
             are
             in
             Circumstances
             to
             relieve
             the
             Needs
             of
             others
             ,
             or
             to
             need
             Relief
             for
             our selves
             :
             for
             so
             the
             Precept
             runneth
             universally
             ,
             
               Finally
               be
               all
               of
               one
               mind
               ,
               having
               compassion
               one
               of
               another
               ;
               love
               as
               Brethren
               ,
               be
               pitiful
               ,
               be
               courteous
               ,
            
             1
             Pet.
             iii.
             8.
             
             And
             as
             we
             are
             universally
             obliged
             to
             compassionate
             those
             that
             are
             in
             Need
             ,
             so
             we
             are
             also
             bound
             ,
             according
             as
             we
             have
             opportunity
             and
             ability
             ,
             to
             succour
             and
             relieve
             them
             .
             Indeed
             if
             we
             are
             poor
             and
             needy
             ,
             we
             are
             by
             no
             means
             obliged
             to
             pinch
             our
             selves
             ,
             or
             our
             Families
             ,
             to
             relieve
             the
             Necessities
             of
             others
             ;
             for
             the
             desire
             of
             Self-Preservation
             being
             of
             all
             others
             the
             most
             vehement
             Passion
             ,
             which
             God
             hath
             implanted
             in
             our
             Natures
             ;
             he
             doth
             thereby
             not
             only
             warrant
             ,
             but
             direct
             us
             to
             take
             care
             of
             our
             selves
             in
             the
             first
             place
             ,
             and
             not
             to
             sacrifice
             the
             means
             of
             our
             own
             Preservation
             to
             the
             Needs
             and
             Necessities
             of
             others
             .
             And
             then
             our
             nearest
             Relatives
             being
             next
             to
             our
             selves
             ,
             we
             are
             obliged
             in
             the
             next
             place
             to
             relieve
             them
             ;
             and
             consequently
             in
             all
             Competitions
             for
             our
             Relief
             and
             Mercy
             ,
             to
             prefer
             the
             Wants
             and
             Necessities
             of
             
               our
               own
            
             Families
             .
             But
             though
             we
             may
             not
             be
             able
             ,
             without
             wronging
             our
             Families
             ,
             to
             give
             Alms
             to
             our
             necessitous
             Brother
             ;
             
             yet
             if
             by
             representing
             his
             Necessities
             to
             others
             who
             are
             better
             able
             to
             relieve
             him
             ,
             if
             by
             solliciting
             his
             Cause
             and
             begging
             Relief
             for
             him
             ,
             which
             he
             perhaps
             is
             ashamed
             to
             do
             for
             himself
             ,
             we
             can
             any
             way
             contribute
             to
             his
             Succour
             and
             Support
             ,
             we
             stand
             strictly
             obliged
             to
             it
             by
             the
             Laws
             of
             Mercy
             :
             and
             this
             ,
             if
             we
             can
             do
             no
             more
             ,
             will
             be
             as
             acceptable
             to
             God
             ,
             as
             the
             most
             liberal
             Alms.
             For
             where
             the
             Deed
             is
             impossible
             ,
             God
             always
             accepts
             the
             Will
             for
             it
             ,
             and
             reckoneth
             in
             all
             those
             good
             Works
             to
             our
             account
             ,
             which
             he
             knows
             we
             would
             do
             ,
             if
             we
             were
             able
             .
             But
             when
             he
             hath
             furnished
             us
             with
             Means
             ,
             as
             well
             as
             Opportunities
             ,
             to
             relieve
             the
             Necessitous
             ,
             he
             expects
             the
             Deed
             ,
             as
             well
             as
             the
             Will
             from
             us
             ;
             knowing
             that
             we
             cannot
             sincerely
             will
             the
             Deed
             ,
             if
             when
             it
             is
             in
             our
             power
             we
             do
             not
             effect
             it
             :
             Hence
             is
             that
             of
             the
             Heb.
             xiii
             .
             16.
             
             
               To
               do
               good
               and
               to
               communicate
               ,
               forget
               not
               ,
               for
               with
               such
               sacrifice
               God
               is
               well
               pleased
               .
            
             And
             accordingly
             the
             Apostle
             biddeth
             Timothy
             ,
             1
             Tim.
             vi
             .
             17
             ,
             18.
             
             
               To
               charge
               them
               that
               are
               rich
               ,
            
             i.
             e.
             whose
             enjoyments
             do
             exceed
             their
             necessities
             ,
             
               that
               they
               do
               good
               ,
               that
               they
               be
               rich
               in
               good
               works
               ,
               ready
               to
               distribute
               ,
               willing
               to
               communicate
               .
            
             And
             how
             necessary
             the
             Deed
             is
             to
             the
             Sincerity
             of
             the
             Will
             ,
             when
             it
             is
             
             in
             our
             power
             ,
             that
             passage
             of
             St.
             Iohn
             doth
             fully
             Evidence
             ,
             1
             Epist.
             chap.
             iii.
             v.
             17.
             
             
               But
               whoso
               hath
               this
               worlds
               good
               and
               seeth
               his
               Brother
               have
               need
               ,
               and
               shutteth
               up
               his
               bowels
               of
               compassion
               from
               him
               ,
               how
               dwelleth
               the
               love
               of
               God
               in
               him
               .
            
             This
             therefore
             is
             an
             Act
             of
             Mercy
             indispensably
             due
             from
             us
             to
             those
             who
             are
             in
             Necessity
             ,
             to
             contribute
             according
             to
             our
             ability
             towards
             their
             Relief
             and
             Support
             ;
             and
             accordingly
             ,
             Alms
             ,
             which
             signifies
             a
             gift
             to
             one
             that
             is
             in
             need
             ,
             cometh
             from
             the
             Greek
             word
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             and
             that
             from
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             which
             signifieth
             Mercy
             :
             which
             plainly
             denotes
             it
             to
             be
             one
             of
             the
             greatest
             and
             most
             principal
             Acts
             of
             Mercy
             that
             we
             owe
             to
             the
             Miserable
             .
          
        
         
           
             
               CHAP.
               III.
            
             Of
             Almsgiving
             ,
             as
             to
             the
             manner
             of
             performing
             it
             ;
             and
             some
             Motives
             thereunto
             .
          
           
             WE
             have
             seen
             that
             Almsgiving
             is
             one
             of
             the
             principal
             Acts
             of
             Mercy
             ;
             and
             it
             being
             so
             ,
             I
             shall
             more
             largely
             insist
             upon
             it
             ,
             and
             endeavour
             to
             shew
             ,
          
           
             
             
               First
               ,
               THE
               Manner
               in
               which
               it
               ought
               to
               be
               preformed
               :
               And
            
             
               Secondly
               ,
               To
               press
               the
               Performance
               of
               it
               by
               some
               Considerations
               .
            
          
           
             I.
             THE
             Manner
             in
             which
             this
             Duty
             of
             Almsgiving
             ought
             to
             be
             performed
             ,
             and
             that
             in
             these
             following
             particulars
             :
          
           
             
               First
               ,
               IT
               ought
               to
               be
               performed
               with
               a
               good
               and
               merciful
               Intention
               .
            
             
               Secondly
               ,
               JUSTLY
               and
               Righteously
               .
            
             
               Thirdly
               ,
               READILY
               and
               Chearfully
               .
            
             
               Fourthly
               ,
               LIBERALLY
               and
               Bountifully
               .
            
             
               Fifthly
               ,
               TIMELY
               and
               Seasonably
               .
            
             
               Sixthly
               ,
               DISCREETLY
               and
               Prudently
               .
            
          
           
             I.
             THIS
             Duty
             of
             Almsgiving
             ought
             to
             be
             performed
             with
             a
             good
             and
             merciful
             Intention
             ,
             not
             meerly
             to
             court
             the
             Applauses
             and
             Commendations
             of
             Men
             ,
             to
             bring
             our
             Names
             in
             vogue
             ,
             or
             to
             serve
             our
             secular
             Designs
             ;
             but
             chiefly
             and
             principally
             to
             express
             our
             Gratitude
             and
             Duty
             to
             God
             ,
             and
             Confidence
             in
             Him
             ;
             who
             hath
             not
             only
             filled
             our
             Cup
             ,
             but
             crowned
             it
             with
             an
             overflowing
             Plenty
             ,
             thereby
             inabling
             us
             to
             relieve
             others
             ,
             and
             thereby
             constituting
             us
             Trustees
             for
             the
             Poor
             and
             Needy
             ,
             with
             a
             strict
             and
             inviolable
             Charge
             to
             give
             them
             their
             Food
             in
             due
             season
             ;
             to
             which
             he
             hath
             annexed
             a
             Bill
             of
             Credit
             under
             his
             own
             
               Broad
               Seal
            
             ,
             to
             repay
             
             us
             the
             Principal
             of
             our
             Alms
             with
             a
             thousand-fold
             Interest
             :
             With
             respect
             therefore
             to
             these
             mighty
             Reasons
             ,
             and
             out
             of
             a
             tender
             Commiseration
             to
             our
             poor
             Brethren
             ,
             we
             ought
             to
             perform
             our
             Alms
             ;
             that
             so
             like
             Curls
             of
             
               holy
               Incense
            
             they
             may
             ascend
             to
             Heaven
             ,
             and
             breath
             a
             
               sweet
               smelling
            
             Savour
             into
             the
             Nostrils
             of
             God.
             For
             't
             is
             by
             this
             alone
             that
             they
             are
             consecrated
             into
             an
             
               acceptable
               Sacrifice
            
             to
             him
             ,
             and
             render'd
             
               true
               Piety
            
             and
             Devotion
             :
             whereas
             if
             we
             give
             our
             Alms
             meerly
             ,
             or
             mainly
             to
             be
             
               seen
               of
               Men
            
             ,
             or
             to
             serve
             a
             worldly
             Interest
             ,
             they
             proceed
             not
             from
             Mercy
             but
             Self-Love
             .
             And
             since
             all
             Acts
             that
             are
             materially
             good
             do
             receive
             their
             Form
             ,
             and
             Denomination
             from
             the
             Intention
             ;
             such
             Pharisaical
             Alms
             can
             be
             denominated
             neither
             Pieties
             ,
             nor
             Mercies
             ,
             but
             are
             a
             sordid
             Traffick
             for
             Applause
             and
             Interest
             ;
             and
             hence
             our
             Saviour
             cautions
             us
             ,
             
               Take
               heed
               that
               ye
               do
               not
               your
               Alms
               before
               men
               ,
               to
               be
               seen
               of
               them
               ;
               otherwise
               ye
               have
               no
               reward
               of
               your
               Father
               which
               is
               in
               Heaven
               :
               therefore
               when
               thou
               dost
               thine
               Alms
               ,
               do
               not
               sound
               a
               Trumpet
               before
               thee
               ,
               as
               the
               Hypocrites
               do
               in
               the
               Synagogues
               ,
               and
               in
               the
               Streets
               ,
               that
               they
               may
               have
               glory
               of
               men
               ;
               verily
               I
               say
               unto
               you
               ,
               they
               have
               their
               reward
               .
            
             Matth.
             vi
             .
             1
             ,
             2.
             
          
           
           
             II.
             This
             Duty
             of
             Almsgiving
             ought
             to
             be
             performed
             with
             Iustice
             and
             Righteousness
             ;
             that
             is
             ,
             we
             ought
             not
             to
             give
             that
             in
             Alms
             which
             is
             none
             of
             
               our
               own
            
             ,
             supposing
             it
             hath
             a
             rightful
             Owner
             ,
             to
             whom
             we
             can
             make
             a
             Restitution
             of
             it
             For
             what
             we
             have
             wrongfully
             got
             ,
             is
             none
             of
             ours
             ,
             but
             his
             whom
             we
             have
             
               wrongfully
               deprived
            
             of
             it
             ;
             and
             to
             him
             we
             are
             bound
             in
             Conscience
             to
             restore
             it
             ,
             in
             case
             he
             be
             living
             ,
             and
             we
             know
             where
             to
             find
             him
             ;
             if
             not
             ,
             to
             his
             lawful
             Heirs
             ,
             or
             Assigns
             :
             But
             if
             either
             the
             Party
             be
             dead
             whom
             we
             have
             wrong'd
             of
             it
             ,
             or
             we
             cannot
             find
             him
             ,
             or
             any
             Heir
             of
             his
             ,
             that
             can
             lawfully
             claim
             it
             ;
             it
             is
             not
             only
             lawful
             ,
             but
             necessary
             for
             us
             to
             bestow
             it
             upon
             the
             Poor
             and
             Needy
             .
             For
             where
             there
             is
             no
             visible
             Owner
             ,
             the
             Property
             reverts
             immediately
             into
             the
             Hands
             of
             the
             
               Supream
               Lord
            
             of
             the
             World
             ;
             who
             hath
             settled
             it
             as
             a
             Pension
             on
             the
             Poor
             ,
             to
             eek
             out
             the
             narrow
             Provisions
             which
             his
             Providence
             hath
             made
             for
             them
             .
             But
             to
             give
             Alms
             out
             of
             those
             
               unlawful
               Gains
            
             ,
             which
             we
             are
             obliged
             in
             Justice
             to
             restore
             to
             the
             rightful
             Owners
             ,
             is
             to
             make
             our selves
             the
             Thieves
             ,
             and
             the
             Poor
             the
             Receivers
             .
             For
             to
             do
             Alms
             ,
             is
             to
             give
             away
             something
             of
             
               our
               own
            
             to
             remedy
             another's
             Want
             or
             Misery
             ;
             and
             therefore
             to
             give
             away
             one
             
             Man's
             Right
             ,
             to
             supply
             another's
             Necessity
             ,
             is
             not
             so
             much
             an
             Alms
             ,
             as
             a
             Robbery
             .
             By
             this
             Rule
             therefore
             Debtors
             that
             owe
             more
             than
             they
             can
             pay
             ,
             are
             obliged
             in
             Conscience
             not
             to
             intrench
             upon
             their
             Iustice
             by
             their
             Mercy
             ;
             nor
             to
             disable
             themselves
             from
             being
             just
             to
             their
             Creditors
             ,
             by
             being
             merciful
             to
             the
             Poor
             .
             For
             though
             to
             relieve
             the
             Poor
             be
             nakedly
             ,
             and
             abstractedly
             good
             ;
             yet
             it
             is
             to
             be
             considered
             ,
             that
             particular
             Actions
             are
             good
             ,
             or
             bad
             ,
             according
             as
             the
             Circumstances
             are
             which
             adhere
             to
             them
             :
             And
             when
             that
             Action
             which
             is
             
               nakedly
               good
            
             ,
             happens
             to
             be
             clothed
             with
             an
             
               evil
               Circumstance
            
             ,
             it
             is
             
               so
               far
            
             Evil
             and
             Unlawful
             .
             And
             therefore
             when
             my
             relieving
             the
             Poor
             is
             accompanied
             with
             this
             
               evil
               Circumstance
            
             of
             defrauding
             my
             Creditors
             of
             their
             Due
             ,
             I
             am
             so
             far
             bound
             in
             Conscience
             not
             to
             relieve
             them●
             ;
             because
             if
             I
             do
             ,
             I
             must
             relieve
             them
             unjustly
             :
             this
             therefore
             we
             are
             especially
             to
             take
             care
             of
             ,
             that
             our
             Alms
             be
             just
             and
             righteous
             .
          
           
             III.
             THIS
             Duty
             of
             Almsgiving
             ought
             to
             be
             performed
             readily
             and
             chearfully
             .
             For
             this
             is
             the
             Apostle's
             own
             Direction
             ,
             
               Even
               man
               according
               as
               he
               purposeth
               in
               his
               heart
               ,
               so
               let
               him
               give
               ;
               not
               grudgingly
               ,
               or
               of
               necessity
               ;
               for
               God
               loveth
               a
               Chearful
               Giver
            
             
             2
             Cor.
             ix
             .
             7.
             
             And
             indeed
             if
             we
             give
             Alms
             out
             of
             a
             Principle
             of
             Mercy
             and
             Compassion
             ,
             it
             is
             impossible
             but
             we
             must
             do
             it
             chearfully
             ;
             because
             by
             Compassion
             we
             make
             others
             Miseries
             our
             own
             ,
             and
             so
             by
             relieving
             them
             we
             relieve
             our selves
             ,
             and
             are
             Partakers
             with
             them
             in
             the
             Comfort
             of
             those
             Reliefs
             we
             afford
             them
             .
             For
             when
             I
             see
             a
             Man
             struggling
             with
             Want
             ,
             and
             groaning
             under
             a
             sharp
             Necessity
             ,
             if
             I
             relieve
             him
             ,
             I
             ease
             and
             refresh
             my
             own
             yearning
             Bowels
             ;
             and
             the
             Humane
             Nature
             within
             me
             ,
             which
             is
             common
             to
             us
             both
             ,
             doth
             by
             a
             kind
             of
             
               sympathetick
               Motion
            
             ,
             exalt
             and
             raise
             up
             it self
             ,
             and
             swells
             with
             a
             generous
             Pleasure
             .
             So
             that
             if
             Mercy
             be
             the
             Spring
             of
             my
             Alms
             ,
             they
             will
             flow
             with
             a
             free
             and
             chearful
             Current
             ,
             because
             all
             the
             while
             I
             am
             watering
             others
             ,
             I
             shall
             feel
             the
             Refreshment
             of
             my
             own
             Streams
             .
             When
             therefore
             we
             bestow
             our
             Alms
             with
             a
             grudging
             and
             unwilling
             Mind
             ,
             't
             is
             plain
             that
             it
             is
             not
             Mercy
             ,
             but
             Shame
             ,
             or
             Fear
             ,
             or
             Importunity
             that
             moves
             us
             ;
             and
             if
             so
             ,
             there
             is
             no
             Virtue
             in
             them
             ,
             nor
             can
             we
             expect
             that
             any
             Reward
             should
             attend
             them
             ▪
             For
             to
             contribute
             towards
             another's
             Relief
             ,
             because
             we
             are
             ashamed
             ,
             or
             afraid
             to
             do
             otherwise
             ,
             is
             rather
             paying
             a
             Tax
             ,
             than
             giving
             an
             Alms
             :
             And
             when
             
             nothing
             can
             be
             wrung
             out
             of
             me
             ,
             but
             what
             is
             distrained
             by
             Importunity
             ,
             I
             give
             not
             for
             the
             Poor's
             Relief
             ,
             but
             for
             
               my
               own
            
             Peace
             and
             Quiet
             :
             And
             what
             Virtue
             is
             it
             for
             a
             Man
             to
             give
             ,
             only
             to
             get
             rid
             of
             a
             Dun
             ,
             and
             ease
             himself
             of
             a
             troublesome
             Importunity
             ?
             Wherefore
             to
             render
             our
             Alms
             virtuous
             ,
             and
             rewardable
             ;
             it
             is
             necessary
             that
             they
             should
             be
             performed
             with
             a
             free
             and
             chearful
             Heart
             ;
             that
             they
             should
             flow
             ,
             like
             Water
             from
             a
             Spring
             ,
             in
             natural
             and
             unforced
             Streams
             ,
             and
             not
             be
             pump'd
             from
             us
             with
             Shame
             ,
             or
             Impottunity
             .
          
           
             IV.
             THIS
             Duty
             of
             Almsgiving
             ought
             to
             be
             performed
             liberally
             ,
             and
             bountifully
             ;
             according
             to
             the
             proportion
             of
             our
             Estate
             and
             Abilities
             .
             For
             the
             Design
             of
             those
             Alms
             which
             are
             the
             Fruits
             of
             Mercy
             ,
             is
             to
             redress
             the
             poor
             Man's
             Misery
             ,
             to
             satisfy
             his
             hungry
             Bowels
             ,
             and
             rescue
             him
             from
             the
             pinching
             Necessities
             under
             which
             he
             groans
             and
             languishes
             :
             And
             this
             being
             the
             Design
             of
             Mercy
             it
             measures
             its
             Alms
             accordingly
             ,
             and
             proportions
             them
             to
             the
             craving
             Necessities
             it
             supplieth
             .
             And
             its
             Aim
             being
             not
             only
             to
             rescue
             the
             miserable
             from
             extream
             Misery
             ,
             but
             also
             according
             to
             its
             Power
             ,
             to
             render
             them
             happy
             ;
             it
             doth
             not
             think
             it
             sufficient
             to
             
             rescue
             the
             Necessitous
             from
             extream
             Want
             and
             Famine
             ,
             but
             doth
             also
             covet
             to
             render
             their
             Lives
             happy
             ,
             and
             give
             them
             a
             comfortable
             Enjoyment
             of
             themselves
             .
             For
             meerly
             to
             keep
             a
             Man
             from
             famishing
             ,
             looks
             rather
             like
             a
             design
             to
             prolong
             his
             Torment
             ,
             and
             
               spin
               out
            
             the
             Duration
             of
             his
             Misery
             ,
             than
             to
             contribute
             to
             his
             Ease
             and
             Happiness
             ;
             and
             if
             we
             design
             His
             Happiness
             ,
             as
             we
             must
             do
             if
             we
             design
             mercifully
             ,
             we
             shall
             endeavour
             not
             only
             to
             enable
             him
             to
             live
             ,
             but
             to
             live
             comfortably
             ,
             and
             accordingly
             proportion
             our
             Alms.
             'T
             is
             true
             ,
             the
             Liberality
             of
             our
             Alms
             is
             to
             be
             measured
             ,
             not
             according
             to
             the
             Quantity
             of
             them
             ,
             but
             according
             to
             the
             proportion
             they
             bear
             to
             our
             Power
             and
             Ability
             ;
             and
             though
             I
             should
             give
             five
             times
             less
             than
             one
             who
             hath
             ten
             times
             my
             Estate
             ,
             yet
             I
             should
             be
             as
             liberal
             as
             he
             ,
             according
             to
             the
             proportion
             of
             my
             Ability
             :
             And
             accordingly
             the
             indigent
             Widow's
             
               two
               mites
            
             are
             pronounced
             by
             our
             Saviour
             a
             more
             liberal
             Alms
             ,
             than
             the
             much
             more
             which
             those
             which
             were
             Rich
             cast
             into
             the
             Treasury
             ,
             Mar.
             xii
             42
             ,
             43
             ,
             44.
             
             
               Because
               they
               cast
               in
               of
               their
               abundance
               ,
               but
               she
               of
               her
               want
               .
            
             And
             therefore
             though
             (
             as
             I
             shall
             shew
             by
             and
             by
             )
             it
             is
             impossible
             to
             determin
             
             the
             Measures
             of
             Alms
             ,
             which
             we
             are
             obliged
             to
             ,
             because
             the
             particular
             Measure
             of
             our
             Abilities
             is
             so
             various
             ;
             yet
             this
             to
             be
             sure
             the
             Law
             of
             Mercy
             exacteth
             ,
             that
             in
             proportion
             to
             our
             Estates
             and
             Circumstances
             ,
             they
             should
             be
             liberal
             and
             bountiful
             .
             For
             he
             who
             gives
             in
             such
             slender
             Proportions
             as
             bring
             little
             or
             no
             Relief
             to
             the
             Receiver
             ,
             acts
             as
             if
             he
             designed
             rather
             to
             mock
             him
             ,
             than
             to
             supply
             his
             Necessities
             ;
             or
             as
             if
             he
             intended
             rather
             to
             keep
             him
             alive
             for
             a
             Prey
             to
             a
             long
             and
             lingering
             Misery
             ,
             than
             to
             render
             his
             Life
             happy
             and
             comfortable
             .
          
           
             V.
             THIS
             Duty
             of
             Almsgiving
             ought
             to
             be
             performed
             timely
             and
             seasonably
             ,
             i.
             e.
             in
             the
             nick
             of
             Opportunity
             ,
             when
             the
             poor
             Man's
             Necessities
             call
             loudest
             for
             it
             ,
             and
             our
             Relief
             and
             Succour
             may
             be
             most
             beneficial
             to
             him
             .
             To
             such
             Poor
             indeed
             as
             do
             always
             want
             ,
             our
             Alms
             can
             never
             be
             unseasonable
             ,
             because
             their
             Necessities
             do
             always
             call
             for
             them
             :
             But
             there
             are
             some
             particular
             Seasons
             when
             their
             Wants
             call
             louder
             ,
             as
             in
             times
             of
             Sickness
             ;
             or
             Scarceness
             of
             Work
             ;
             or
             Dearness
             of
             Provisions
             ;
             or
             in
             the
             beginning
             of
             Arrests
             ,
             before
             the
             Prison
             hath
             devoured
             them
             ;
             or
             after
             a
             great
             Loss
             ,
             when
             their
             Fortunes
             are
             sinking
             ,
             
             and
             a
             small
             Support
             may
             keep
             their
             Heads
             above
             water
             ;
             or
             ,
             in
             a
             word
             ,
             when
             they
             are
             young
             and
             capable
             of
             Work
             ,
             or
             Instruction
             ,
             and
             their
             Parents
             are
             not
             able
             to
             dispose
             of
             them
             ,
             when
             the
             placing
             them
             out
             to
             some
             honest
             Calling
             may
             prevent
             their
             turning
             Thieves
             or
             Beggars
             ,
             and
             render
             them
             useful
             to
             the
             World
             ;
             or
             when
             they
             are
             setting
             up
             their
             Trades
             with
             an
             insufficient
             Stock
             ,
             and
             a
             little
             Help
             may
             encourage
             their
             Diligence
             ,
             and
             advance
             them
             to
             a
             comfortable
             Livelihood
             .
             These
             and
             such
             like
             are
             the
             
               proper
               Seasons
            
             of
             Almsgiving
             ;
             in
             which
             by
             tendering
             our
             helping
             hand
             ,
             we
             may
             rescue
             many
             a
             poor
             Wretch
             out
             of
             a
             deep
             Abyss
             of
             Misery
             ,
             and
             render
             their
             future
             Condition
             happy
             and
             prosperous
             .
             Wherefore
             the
             Law
             of
             Mercy
             obliges
             us
             ,
             not
             only
             to
             bestow
             our
             Alms
             ,
             but
             to
             bestow
             them
             at
             such
             Times
             and
             Seasons
             wherein
             they
             are
             most
             needed
             ,
             and
             may
             do
             the
             
               greatest
               Good
            
             ;
             that
             we
             should
             not
             reserve
             them
             to
             our
             last
             Will
             and
             Testament
             ,
             like
             Medlars
             that
             are
             never
             good
             till
             they
             are
             rotten
             ;
             but
             embrace
             all
             Opportunities
             ,
             while
             we
             are
             living
             ,
             to
             give
             
               timely
               Reliefs
            
             to
             the
             Necessitous
             .
             For
             he
             who
             deferreth
             his
             Alms
             ,
             when
             such
             
               proper
               Seasons
            
             are
             presented
             ,
             is
             
               so
               far
            
             the
             Cause
             of
             all
             the
             
             consequent
             Calamities
             which
             the
             Poor
             do
             suffer
             by
             the
             want
             of
             them
             :
             And
             since
             the
             Design
             of
             Mens
             Alms
             is
             to
             relieve
             the
             Sufferings
             of
             the
             Poor
             ,
             't
             is
             doubtless
             a
             degree
             of
             Cruelty
             to
             prolong
             their
             Sufferings
             ,
             by
             needlesly
             delaying
             to
             relieve
             them
             .
             You
             would
             think
             her
             a
             cruel
             Mother
             ,
             that
             having
             Bread
             enough
             and
             to
             spare
             ,
             should
             rather
             choose
             to
             afflict
             her
             Child
             with
             a
             long
             unsatisfied
             Hunger
             ,
             than
             to
             content
             its
             craving
             Appetite
             by
             giving
             it
             its
             Food
             in
             due
             Season
             :
             And
             sure
             't
             is
             a
             great
             Defect
             of
             Compassion
             unnecessarily
             to
             prolong
             the
             Sufferings
             of
             our
             indigent
             Brother
             ,
             though
             it
             be
             but
             for
             a
             Day
             or
             an
             Hour
             ,
             when
             we
             have
             a
             present
             Opportunity
             to
             relieve
             him
             :
             And
             since
             whatsoever
             Relief
             we
             do
             design
             him
             ,
             he
             must
             necessarily
             lose
             so
             much
             of
             it
             as
             the
             Time
             of
             our
             Delay
             amounts
             to
             ,
             Mercy
             obliges
             us
             to
             relieve
             him
             quickly
             ,
             and
             not
             to
             suffer
             him
             to
             pine
             away
             ,
             whilst
             our
             Charity
             is
             growing
             .
          
           
             Sixthly
             and
             Lastly
             ,
             THIS
             Duty
             of
             Almsgiving
             ought
             to
             be
             performed
             discreetly
             ,
             and
             
               prudently
               ▪
            
             For
             thus
             the
             Psalmist
             tells
             us
             ,
             Psal.
             cxii
             .
             5.
             
             
               A
               good
               man
               sheweth
               favour
               and
               lendeth
               ,
               and
               will
               guide
               his
               affairs
               with
               discretion
               .
            
             And
             indeed
             unless
             Prudence
             be
             the
             Dispenser
             of
             our
             
             Alms
             ,
             Mercy
             will
             miss
             of
             what
             it
             aims
             at
             and
             designs
             by
             them
             ;
             which
             is
             to
             do
             good
             to
             the
             Poor
             ,
             to
             supply
             their
             craving
             Necessities
             and
             give
             them
             a
             comfortable
             enjoyment
             of
             themselves
             :
             Instead
             of
             which
             ,
             if
             we
             do
             not
             manage
             our
             Charities
             with
             Prudence
             ,
             we
             shall
             many
             times
             create
             Necessities
             by
             supplying
             them
             ,
             and
             increase
             and
             multiply
             the
             miseries
             of
             the
             World
             by
             an
             unskilful
             Endeavour
             to
             redress
             them
             .
             For
             it
             is
             with
             Alms
             ,
             as
             it
             is
             with
             Estates
             ,
             where
             half
             of
             the
             Riches
             doth
             consist
             in
             the
             Discretion
             of
             the
             Owner
             ;
             and
             those
             very
             Charities
             ,
             which
             being
             distributed
             by
             a
             blind
             Superstition
             ,
             or
             a
             foolish
             Pity
             ,
             do
             many
             times
             do
             more
             Hurt
             than
             Good
             ;
             might
             have
             been
             improved
             into
             a
             plentiful
             Provision
             for
             the
             Necessities
             of
             the
             World
             ,
             had
             they
             been
             wisely
             ordered
             and
             disposed
             .
             But
             what
             Harvest
             can
             the
             World
             reap
             from
             this
             precious
             Seed
             of
             our
             Alms
             ,
             when
             they
             are
             sown
             with
             a
             careless
             ,
             or
             unskilful
             hand
             ?
             When
             they
             are
             either
             thrown
             on
             a
             heap
             to
             useless
             or
             superstitious
             purposes
             ,
             or
             scattered
             at
             all
             Adventures
             ,
             without
             any
             distinction
             of
             the
             cultivated
             from
             the
             fallow
             Ground
             ;
             so
             that
             the
             Birds
             of
             Prey
             ,
             the
             useless
             
               Vagrants
               ,
               Drones
            
             and
             Beggars
             devour
             and
             eat
             them
             up
             ,
             whilst
             the
             
               modest
               ,
               impotent
            
             ,
             
             and
             laborious
             Poor
             are
             utterly
             destitute
             and
             unprovided
             ?
             Since
             therefore
             the
             Design
             of
             Mercy
             is
             to
             do
             Good
             with
             its
             Alms
             ,
             to
             comfort
             and
             relieve
             the
             Poor
             ,
             and
             supply
             their
             pinching
             Necessities
             ;
             it
             is
             doubtless
             very
             necessary
             in
             order
             to
             this
             end
             ,
             that
             it
             should
             be
             conducted
             by
             Prudence
             and
             Discretion
             ;
             which
             ought
             more
             particularly
             to
             guide
             and
             direct
             our
             Alms
             ;
             First
             ,
             In
             the
             Method
             of
             Provision
             of
             them
             .
             Secondly
             ,
             In
             the
             Choice
             of
             the
             Objects
             of
             them
             .
             Thirdly
             ,
             in
             the
             Nature
             and
             Quality
             of
             them
             .
             Fourthly
             ,
             As
             to
             the
             Proportions
             of
             them
             .
             Fifthly
             ,
             In
             the
             Manner
             of
             bestowing
             them
             .
          
           
             I.
             WE
             ought
             to
             exercise
             our
             Prudence
             as
             to
             the
             Method
             of
             providing
             our
             Alms.
             For
             herein
             Prudence
             will
             direct
             us
             ,
             not
             only
             to
             be
             frugal
             in
             our
             Expences
             ,
             to
             pare
             off
             our
             Superfluities
             ,
             and
             to
             be
             diligent
             and
             industrious
             in
             our
             Callings
             ,
             that
             we
             may
             have
             to
             give
             to
             them
             that
             need
             ;
             but
             also
             out
             of
             our
             Incomes
             and
             Profits
             to
             consecrate
             a
             considerable
             Proportion
             to
             pious
             and
             charitable
             Uses
             .
             And
             herein
             the
             Apostle
             giveth
             us
             an
             excellent
             Rule
             ,
             1
             Cor.
             xvi
             .
             2.
             
             
               Upon
               the
               first
               day
               of
               the
               week
               let
               every
               one
               of
               you
               lay
               by
               him
               in
               store
               as
               God
               hath
               prospered
               him
               ,
               that
               there
            
             
             
               be
               no
               gatherings
               when
               I
               come
               :
            
             which
             though
             it
             doth
             not
             carry
             with
             it
             a
             necessary
             and
             indispensable
             Obligation
             ,
             it
             being
             impossible
             for
             many
             Men
             to
             take
             a
             Weekly
             Account
             how
             God
             hath
             prospered
             them
             ,
             and
             to
             lay
             by
             accordingly
             ;
             yet
             thus
             far
             at
             least
             it
             is
             a
             very
             
               wise
               Direction
            
             to
             us
             ,
             that
             as
             oft
             as
             we
             cast
             up
             our
             Accounts
             ,
             whether
             it
             be
             
               weekly
               ,
               monthly
            
             ,
             or
             annually
             ,
             we
             should
             in
             Proportion
             to
             our
             Increase
             devote
             some
             convenient
             Share
             of
             it
             ,
             as
             a
             private
             Bank
             or
             Treasury
             for
             charitable
             Uses
             ;
             that
             so
             we
             may
             not
             be
             to
             seek
             for
             Alms
             upon
             sudden
             and
             emergent
             Occasions
             ,
             but
             may
             have
             a
             Store
             ready
             by
             us
             ,
             to
             supply
             our
             daily
             Expence
             and
             Distribution
             .
             And
             if
             we
             take
             care
             not
             to
             alienate
             ,
             or
             imbezle
             what
             we
             have
             thus
             devoted
             to
             our
             private
             Corban
             ,
             we
             shall
             always
             give
             with
             chearfulness
             ,
             having
             by
             us
             a
             Stock
             designed
             to
             no
             other
             End
             but
             that
             of
             Charity
             .
          
           
             II.
             WE
             ought
             also
             to
             exercise
             our
             Prudence
             in
             the
             Choice
             of
             the
             Objects
             of
             our
             Charity
             ,
             so
             as
             to
             take
             care
             that
             they
             be
             such
             as
             do
             truly
             need
             and
             deserve
             it
             .
             For
             unless
             we
             do
             so
             ,
             we
             shall
             many
             times
             encourage
             Vice
             ,
             instead
             of
             relieving
             Poverty
             ;
             and
             be
             tempted
             by
             the
             clamorous
             Importunities
             of
             idle
             and
             vicious
             Persons
             ,
             
             to
             prostitute
             our
             Alms
             to
             their
             Sloth
             and
             Intemperance
             .
             For
             how
             often
             do
             we
             see
             the
             
               imprudent
               Charities
            
             of
             well
             disposed
             Minds
             poured
             into
             those
             Sinks
             of
             Filthiness
             ;
             and
             like
             the
             Sacrifices
             of
             Bel
             ,
             devoted
             to
             the
             importunate
             Lusts
             of
             a
             company
             of
             idle
             Drones
             and
             Beggers
             ;
             that
             are
             not
             so
             properly
             the
             Members
             ,
             as
             the
             Wens
             of
             the
             Body
             Politick
             ,
             as
             being
             utterly
             useless
             to
             all
             its
             Natural
             Ends
             ,
             and
             only
             serving
             to
             deform
             and
             bring
             Diseases
             upon
             it
             ,
             and
             to
             draw
             away
             the
             Nourishment
             of
             it
             from
             its
             useful
             Parts
             and
             Members
             ?
             Now
             what
             a
             Shame
             and
             Pity
             is
             it
             ,
             that
             these
             precious
             Fruits
             of
             Mercy
             should
             be
             thus
             abused
             and
             misemployed
             ,
             to
             pamper
             a
             company
             of
             devouring
             Vermin
             ,
             whose
             business
             it
             is
             to
             croak
             about
             the
             Streets
             ,
             and
             wander
             from
             Door
             to
             Door
             ;
             whilst
             many
             a
             
               poor
               industrious
            
             Family
             ,
             that
             hath
             more
             Mouths
             to
             feed
             than
             Hands
             to
             Work
             ,
             lies
             drooping
             under
             its
             Wants
             ,
             and
             Necessities
             ?
             Wherefore
             though
             the
             former
             are
             not
             to
             be
             altogether
             neglected
             ,
             when
             their
             Needs
             are
             real
             and
             urgent
             ;
             yet
             certainly
             Prudence
             will
             direct
             our
             Charity
             to
             such
             persons
             ,
             as
             have
             either
             fallen
             from
             Riches
             to
             Poverty
             ,
             and
             consequently
             are
             less
             able
             to
             Toil
             and
             Drudge
             for
             Bread
             ;
             or
             
             else
             to
             such
             as
             are
             either
             
               worn
               out
            
             by
             Labour
             ,
             or
             disabled
             from
             it
             by
             Sickness
             ,
             or
             oppressed
             with
             such
             a
             numerous
             Charge
             of
             Children
             ,
             as
             do
             exceed
             their
             utmost
             Industry
             to
             maintain
             .
             In
             such
             
               good
               Grounds
            
             as
             these
             Prudence
             will
             advise
             us
             to
             sow
             the
             main
             of
             our
             Charities
             ,
             and
             not
             to
             throw
             it
             away
             with
             a
             careless
             Hand
             upon
             the
             
               barren
               Rocks
            
             and
             High-ways
             ,
             to
             be
             devoured
             by
             Vermin
             ,
             and
             Birds
             and
             Prey
             .
          
           
             III.
             WE
             ought
             to
             exercise
             our
             Prudence
             ,
             in
             determining
             the
             Nature
             and
             Quality
             of
             our
             Alms.
             And
             herein
             Prudence
             will
             direct
             us
             ,
             to
             prefer
             those
             Alms
             which
             may
             serve
             a
             poor
             Man
             for
             a
             constant
             Provision
             and
             put
             him
             in
             a
             fixed
             way
             of
             living
             ,
             before
             those
             which
             are
             transient
             ,
             and
             do
             only
             help
             in
             a
             Pang
             of
             Need
             ;
             which
             do
             just
             hold
             him
             up
             from
             perishing
             for
             an
             Hour
             ,
             but
             do
             not
             take
             him
             out
             of
             the
             
               deep
               Waters
            
             .
             Wherefore
             if
             the
             Person
             ,
             to
             whom
             we
             design
             a
             Relief
             ,
             be
             fit
             and
             able
             to
             work
             ,
             or
             hath
             been
             bred
             up
             in
             any
             honest
             Occupation
             ,
             't
             is
             a
             much
             wiser
             Charity
             ,
             to
             provide
             him
             an
             Employment
             ,
             or
             to
             contribute
             towards
             the
             Setting
             him
             up
             in
             his
             Trade
             ,
             than
             barely
             to
             relieve
             his
             present
             Necessity
             ;
             because
             by
             this
             means
             we
             relieve
             him
             both
             for
             the
             
             present
             and
             the
             future
             ,
             and
             convert
             our
             Alms
             into
             a
             standing
             Maintenance
             .
             Upon
             which
             Account
             't
             is
             doubtless
             a
             very
             prudent
             Charity
             to
             contribute
             to
             the
             Erection
             and
             Maintenance
             of
             Publick
             Work-houses
             for
             the
             Poor
             ,
             where
             they
             and
             their
             Children
             may
             be
             provided
             with
             such
             Work
             as
             they
             are
             capable
             of
             ;
             and
             thereby
             be
             inured
             to
             Industry
             ,
             and
             enabled
             to
             support
             themselves
             .
             And
             as
             prudent
             Charity
             prefers
             such
             Alms
             as
             do
             draw
             after
             them
             a
             lasting
             Effect
             and
             Benefit
             ,
             before
             such
             as
             do
             only
             supply
             a
             transient
             Necessity
             ;
             so
             it
             also
             chuses
             ,
             if
             it
             be
             consistent
             with
             Convenience
             ,
             to
             gives
             its
             Alms
             in
             Kind
             rather
             than
             in
             Value
             ,
             to
             give
             Cloaths
             to
             the
             Naked
             ,
             and
             Food
             to
             the
             Hungry
             ,
             Physick
             to
             the
             Sick
             ,
             and
             Books
             to
             the
             Uninstructed
             :
             for
             though
             Mony
             indeed
             will
             answer
             all
             these
             Needs
             ,
             yet
             we
             are
             not
             sure
             it
             will
             be
             always
             laid
             out
             upon
             them
             .
          
           
             IV.
             WE
             ought
             to
             exercise
             our
             Prudence
             also
             in
             sttating
             the
             Proportions
             of
             our
             Charity
             ;
             that
             is
             ,
             what
             Proportion
             of
             our
             Income
             ,
             or
             Increase
             we
             ought
             to
             devote
             to
             Charitable
             Uses
             ,
             and
             in
             what
             Proportion
             we
             ought
             to
             distribute
             .
             For
             as
             for
             the
             first
             of
             these
             ,
             when
             all
             is
             done
             ,
             every
             Man
             must
             be
             his
             own
             Casuist
             :
             the
             Iews
             indeed
             
             had
             a
             Proportion
             fixed
             and
             stated
             to
             their
             Hands
             ;
             for
             there
             was
             a
             double
             Tithing
             prescribed
             to
             them
             by
             the
             Law
             of
             
               Moses
               ,
               viz.
            
             the
             every
             years
             Tithing
             ,
             which
             was
             an
             annual
             tenth
             part
             of
             their
             Increase
             ,
             for
             the
             Maintenance
             of
             their
             Priests
             and
             
               Sacred
               Officers
            
             ;
             and
             then
             there
             was
             a
             third
             years
             Tithing
             ,
             which
             amounted
             to
             the
             thirtieth
             part
             of
             their
             Increase
             ,
             and
             that
             was
             devoted
             for
             the
             Supply
             and
             Maintenance
             of
             the
             Poor
             :
             and
             if
             such
             a
             Proportion
             were
             required
             of
             the
             Iews
             ,
             we
             may
             besure
             a
             greater
             is
             required
             of
             us
             ,
             whose
             Righteousness
             must
             exceed
             the
             Righteousness
             of
             the
             Scribes
             and
             Pharisees
             ,
             if
             ever
             we
             mean
             to
             enter
             into
             the
             Kingdom
             of
             God.
             But
             since
             God
             hath
             not
             determined
             the
             exact
             Proportions
             of
             our
             Charity
             ,
             it
             is
             impossible
             for
             us
             to
             do
             it
             ,
             where
             there
             are
             such
             different
             Circumstances
             and
             Abilities
             in
             this
             matter
             :
             therefore
             we
             must
             have
             Men
             ,
             who
             best
             understand
             their
             own
             Condition
             ,
             to
             the
             Guidance
             of
             their
             own
             Conscience
             and
             Discretion
             ;
             who
             are
             in
             the
             first
             place
             to
             consider
             ,
             what
             is
             requisite
             to
             support
             them
             in
             the
             condition
             of
             their
             Birth
             ,
             their
             Place
             ,
             or
             Office
             ,
             or
             Family
             ,
             and
             to
             the
             Discharge
             of
             their
             several
             Obligations
             .
             For
             Prudence
             doth
             not
             require
             
             of
             all
             the
             same
             Proportions
             of
             Charity
             ;
             some
             may
             afford
             a
             twentieth
             ,
             others
             a
             thirtieth
             ,
             and
             to
             others
             whose
             Children
             and
             Dependents
             are
             numerous
             ,
             or
             whose
             Fortunes
             are
             clogged
             and
             entangled
             ,
             the
             hundreth
             part
             may
             be
             over-measure
             .
             Wherefore
             according
             as
             the
             Heap
             is
             ,
             the
             wise
             Man
             is
             to
             sow
             and
             distribute
             ;
             substracting
             not
             only
             what
             will
             support
             his
             Life
             ,
             but
             also
             what
             will
             maintain
             the
             Decency
             of
             his
             Estate
             and
             Person
             ;
             and
             that
             not
             only
             as
             to
             present
             Needs
             ,
             but
             also
             as
             to
             future
             Necessities
             ,
             and
             very
             probable
             Contingencies
             .
             But
             yet
             in
             the
             stating
             of
             this
             matter
             ,
             it
             is
             doubtless
             much
             safer
             to
             exceed
             ,
             than
             to
             fall
             short
             of
             our
             due
             Proportions
             ;
             for
             as
             for
             exceeding
             ,
             we
             have
             many
             holy
             Persons
             for
             our
             Precedents
             ,
             we
             have
             Christ
             himself
             for
             our
             Voucher
             in
             the
             forenamed
             Case
             of
             the
             
               poor
               Widow
            
             ,
             and
             a
             vast
             Treasure
             in
             Heaven
             for
             our
             Reward
             .
             Wherefore
             in
             the
             determination
             of
             this
             Case
             ,
             
               Christian
               Prudence
            
             will
             direct
             us
             not
             to
             be
             too
             nice
             and
             curious
             ,
             too
             fond
             and
             partial
             to
             our selves
             ,
             in
             stretching
             our
             Needs
             and
             Conveniences
             beyond
             their
             just
             Dimensions
             ;
             but
             to
             take
             easie
             and
             moderate
             Measures
             of
             them
             ,
             and
             to
             spare
             what
             may
             be
             
               decently
               spared
            
             from
             superfluous
             
             Servants
             ,
             idle
             Meetings
             ,
             unnecessary
             Feasts
             ,
             and
             chargeable
             Garments
             and
             Diversions
             ;
             and
             if
             we
             thus
             pare
             off
             our
             needless
             Expence
             ,
             and
             lay
             aside
             the
             Surplusage
             for
             Charity
             ,
             the
             Consequence
             will
             be
             this
             ;
             the
             Poor
             will
             be
             more
             plentifully
             relieved
             ,
             and
             our
             selves
             will
             be
             more
             able
             to
             do
             it
             ,
             and
             we
             shall
             reap
             more
             Pleasure
             and
             Profit
             from
             laying
             out
             upon
             the
             Backs
             and
             Bellies
             of
             the
             Poor
             ,
             than
             from
             wasting
             it
             on
             our
             own
             Vanity
             And
             now
             having
             fixed
             the
             Proportion
             of
             your
             Estates
             for
             Charity
             ,
             you
             ought
             in
             the
             next
             place
             to
             advise
             with
             your
             Prudence
             in
             what
             Proportions
             to
             distribute
             it
             :
             and
             here
             Prudence
             will
             direct
             you
             to
             differ
             in
             your
             Distributions
             ,
             according
             to
             the
             different
             Circumstances
             of
             those
             whom
             you
             design
             to
             relieve
             by
             them
             .
             To
             such
             as
             are
             of
             a
             lower
             Rank
             ,
             Prudence
             directs
             to
             give
             by
             little
             and
             little
             ,
             according
             to
             their
             emergent
             Necessities
             ;
             yet
             so
             as
             not
             always
             to
             limit
             your
             Alms
             to
             their
             bare
             Necessities
             ,
             but
             sometimes
             to
             extend
             them
             even
             to
             their
             Refreshment
             and
             Recreation
             ;
             that
             so
             together
             with
             their
             Toil
             and
             Drudgery
             ,
             they
             may
             now
             and
             then
             enjoy
             some
             Sabbath
             for
             the
             Ease
             of
             Humane
             Nature
             :
             but
             to
             such
             whose
             Fortunes
             are
             by
             Loss
             and
             Accident
             sunk
             and
             declined
             ,
             
             both
             Decency
             and
             Mercy
             requires
             us
             to
             enlarge
             the
             Proportion
             of
             our
             Alms
             ;
             considering
             how
             great
             a
             Fall
             it
             is
             from
             Plenty
             to
             Necessity
             ,
             and
             consequently
             how
             much
             more
             is
             necessary
             to
             raise
             up
             such
             dejected
             Creatures
             ,
             who
             are
             so
             unexperienced
             to
             misery
             ,
             into
             any
             degree
             of
             Comfort
             ,
             or
             Self-enjoyment
             .
          
           
             Fifthly
             and
             Lastly
             ,
             WE
             ought
             to
             exercise
             our
             Prudence
             also
             in
             the
             Manner
             of
             bestowing
             and
             conveying
             our
             Alms
             ;
             so
             as
             that
             we
             may
             oblige
             both
             by
             what
             we
             give
             ,
             and
             by
             the
             way
             of
             our
             giving
             it
             .
             And
             accordingly
             Prudence
             will
             sometimes
             direct
             us
             to
             search
             and
             find
             out
             just
             Needs
             ,
             and
             prevent
             the
             Poor
             from
             asking
             ,
             by
             surprizing
             them
             with
             a
             Kindness
             which
             they
             did
             not
             look
             for
             :
             by
             which
             means
             we
             shall
             strengthen
             their
             Faith
             in
             the
             Providence
             of
             God
             ,
             who
             thus
             creates
             them
             Friends
             out
             of
             the
             Dust
             ,
             and
             brings
             them
             Supplies
             without
             ,
             and
             beyond
             their
             Expectations
             .
             And
             then
             in
             giving
             Prudence
             will
             direct
             us
             not
             to
             upbraid
             the
             Want
             ,
             or
             insult
             over
             the
             Miseries
             of
             those
             we
             give
             to
             ;
             for
             that
             would
             be
             to
             feed
             them
             with
             a
             Bit
             and
             a
             Knock
             ,
             and
             to
             sophisticate
             our
             Mercy
             with
             Cruelty
             .
             And
             when
             any
             miserable
             Creature
             would
             borrow
             ,
             or
             beg
             of
             us
             ,
             Prudence
             
             will
             advise
             us
             not
             to
             turn
             him
             away
             with
             Scorn
             ;
             nor
             yet
             to
             remove
             him
             at
             a
             distance
             with
             signs
             of
             Disdain
             ,
             or
             Contemptuous
             Violence
             ;
             but
             if
             we
             see
             Reason
             to
             grant
             him
             his
             Request
             ,
             to
             do
             it
             with
             a
             ready
             and
             open
             hand
             ,
             that
             so
             the
             Freedom
             of
             our
             Charity
             may
             raise
             and
             enhanse
             the
             Comfort
             of
             it
             ;
             and
             that
             that
             which
             we
             design
             for
             a
             Relief
             and
             Succour
             ,
             may
             leave
             no
             Sting
             behind
             it
             in
             the
             Mind
             of
             the
             Receiver
             .
             And
             above
             all
             we
             ought
             to
             take
             especial
             Care
             ,
             not
             to
             oppress
             the
             Modesty
             of
             the
             Humble
             ,
             especially
             of
             those
             who
             have
             been
             wont
             to
             give
             ,
             and
             not
             to
             receive
             ;
             not
             to
             relieve
             them
             with
             lofty
             Looks
             ,
             or
             angry
             Words
             ,
             or
             a
             scornful
             and
             severe
             Behaviour
             ;
             not
             to
             expose
             their
             Poverty
             by
             the
             divulging
             our
             Charity
             ,
             or
             conveying
             it
             to
             them
             in
             the
             
               open
               View
            
             of
             the
             World
             ;
             but
             to
             hand
             our
             Relief
             to
             them
             in
             such
             a
             secret
             and
             
               benign
               ,
               courteous
            
             and
             obliging
             manner
             ,
             as
             that
             they
             may
             receive
             it
             with
             chearfulness
             ,
             and
             without
             Blushing
             and
             Confusion
             .
             And
             then
             as
             for
             those
             whose
             constant
             Necessities
             have
             habituated
             them
             to
             ask
             ,
             and
             receive
             with
             more
             Confidence
             ,
             and
             Assurance
             ;
             our
             Prudence
             will
             direct
             us
             to
             convey
             our
             Alms
             to
             them
             with
             such
             a
             mixture
             of
             Severity
             and
             Sweetness
             ,
             as
             neither
             to
             encourage
             
             them
             to
             grow
             upon
             our
             Charity
             ,
             nor
             drive
             them
             into
             Desperation
             of
             it
             .
          
           
             I
             now
             proceed
             to
             press
             and
             enforce
             the
             Practice
             of
             this
             great
             Duty
             ,
             with
             some
             Motives
             and
             Arguments
             ,
             which
             are
             these
             that
             follow
             .
             First
             ,
             Almsgiving
             is
             imposed
             upon
             us
             as
             a
             necessary
             Part
             of
             our
             Religion
             .
             Secondly
             ,
             'T
             is
             recommended
             to
             us
             by
             the
             Examples
             of
             God
             ,
             and
             of
             our
             Saviour
             .
             Thirdly
             ,
             It
             is
             a
             substantial
             Expression
             of
             our
             Love
             and
             Gratitude
             to
             God
             ,
             and
             our
             Saviour
             .
             Fourthly
             ,
             It
             charges
             an
             
               high
               Obligation
               ▪
            
             to
             us
             upon
             the
             Accounts
             of
             God
             ,
             and
             our
             Saviour
             .
          
           
             I.
             CONSIDER
             that
             giving
             Alms
             is
             imposed
             upon
             us
             as
             a
             necessary
             Part
             of
             our
             Religion
             ;
             that
             is
             ,
             when
             God
             hath
             furnished
             us
             with
             Abilities
             and
             Opportunities
             to
             do
             it
             .
             For
             where
             we
             cannot
             give
             Mony
             to
             relieve
             the
             Poor
             ,
             our
             Pity
             and
             our
             Prayers
             are
             accepted
             for
             Alms
             :
             
               for
               if
               there
               be
               a
               willing
               mind
               ,
            
             (
             saith
             the
             Apostle
             )
             that
             is
             ,
             a
             charitable
             Heart
             ,
             
               it
               is
               accepted
               according
               to
               that
               a
               man
               hath
               ,
               and
               not
               according
               to
               that
               he
               hath
               not
               ,
            
             2
             Cor.
             viii
             .
             12.
             
             But
             where
             a
             Man
             hath
             ,
             it
             is
             his
             indispensable
             duty
             to
             do
             accordingly
             :
             for
             
               Pure
               ▪
               Religion
               and
               undefiled
               before
               God
               and
               the
               Father
               is
               this
               ,
               to
               visit
               the
               fatherless
               and
               widows
               in
               their
               affliction
               ,
               and
               to
               keep
            
             
             
               himself
               unspotted
               from
               the
               world
            
             ,
             Jam.
             i.
             27.
             
             And
             that
             this
             visitation
             is
             to
             be
             performed
             with
             an
             open
             and
             a
             liberal
             Hand
             ,
             the
             same
             Apostle
             imformeth
             us
             ,
             Iam.
             ii
             .
             15
             ,
             16.
             
             
               If
               a
               brother
               or
               sister
               be
               naked
               and
               destitute
               of
               daily
               food
               ,
               and
               one
               of
               you
               say
               unto
               them
               ,
               depart
               in
               peace
               ,
               be
               you
               warmed
               and
               filled
               ,
               notwithstanding
               ye
               give
               them
               not
               those
               things
               which
               are
               needful
               to
               the
               body
               ,
               what
               doth
               it
               profit
               ?
            
             That
             is
             ,
             if
             instead
             of
             Food
             and
             Raiment
             ,
             you
             only
             give
             him
             fair
             Words
             and
             good
             Wishes
             ,
             what
             doth
             it
             profit
             him
             ?
             Or
             what
             advantage
             can
             you
             expect
             to
             reap
             by
             it
             ?
             And
             to
             the
             same
             purpose
             ,
             1
             Iohn
             iii.
             17.
             
             
               But
               whoso
               hath
               this
               world's
               good
               and
               seeth
               his
               brother
               have
               need
               and
               shutteth
               up
               his
               bowels
               of
               compassion
               from
               him
               ,
               how
               dwelleth
               the
               love
               of
               God
               in
               him
               ?
            
             that
             is
             ,
             let
             him
             pretend
             what
             he
             pleases
             ,
             he
             hath
             not
             one
             Spark
             of
             Love
             to
             God
             or
             true
             Religion
             in
             his
             Bosom
             .
             So
             that
             for
             Men
             to
             pretend
             to
             Religion
             ,
             who
             are
             able
             to
             relieve
             the
             Poor
             and
             yet
             refuse
             it
             ,
             is
             one
             of
             the
             greatest
             Mockeries
             in
             the
             World
             :
             for
             howsoever
             Men's
             Covetousness
             may
             bribe
             their
             Conscience
             to
             dispense
             with
             the
             Obligations
             of
             Almsgiving
             ,
             as
             if
             it
             were
             only
             a
             carnal
             Ordinance
             ,
             or
             useless
             Relique
             of
             Popery
             ;
             a
             holy
             Cheat
             ,
             a
             devout
             Drunkard
             ,
             a
             pious
             
             Fornicator
             are
             not
             greater
             Contradictions
             in
             the
             sense
             of
             Scripture
             ,
             than
             a
             hard-hearted
             ,
             a
             stingy
             ,
             and
             a
             
               hide-bound
               ▪
            
             Saint
             For
             though
             our
             Religion
             doth
             by
             no
             means
             warrant
             us
             in
             such
             a
             vain
             and
             fond
             Opinion
             of
             our
             good
             Works
             ,
             as
             to
             think
             we
             merit
             Heaven
             by
             them
             ;
             or
             to
             presume
             to
             drive
             a
             Bargain
             with
             God
             ,
             by
             putting
             our
             
               good
               Works
            
             into
             the
             Ballance
             with
             an
             infinite
             and
             eternal
             Reward
             ,
             our
             hopes
             of
             which
             we
             wholly
             owe
             to
             the
             
               infinite
               Goodness
            
             of
             God
             through
             
               Iesus
               Christ
            
             ;
             yet
             it
             requires
             them
             of
             us
             as
             a
             
               necessary
               Condition
            
             ,
             upon
             which
             God
             hath
             entailed
             all
             our
             future
             Bliss
             ,
             and
             without
             which
             we
             can
             never
             hope
             for
             Admittance
             into
             the
             Kingdom
             of
             God.
             So
             that
             if
             we
             are
             able
             to
             relieve
             the
             Poor
             ,
             and
             yet
             will
             not
             when
             we
             have
             Opportunity
             ;
             by
             shutting
             up
             our
             Bowels
             against
             them
             ,
             we
             shut
             the
             Door
             of
             Heaven
             against
             our
             selves
             ;
             and
             must
             one
             day
             expect
             to
             receive
             the
             same
             Answer
             from
             God
             ,
             that
             we
             give
             to
             them
             ;
             I
             
               have
               nothing
               for
               you
               ,
               no
               Mercy
               ,
               no
               Heaven
               for
               such
               unmerciful
               Wretches
               ,
               as
               would
               rather
               suffer
               their
               poor
               Brethren
               to
               perish
               ,
               than
               part
               with
               a
               penny
               to
               relieve
               them
               .
            
             For
             of
             this
             Doom
             our
             Saviour
             himself
             hath
             fairly
             forewarned
             us
             ,
             Matth.
             XXV
             .
             41
             ,
             42
             ,
             43.
             
             
               Go
               ye
               cursed
               into
               everlasting
               fire
               ;
               for
               when
            
             
             
               I
               was
               hungry
               ,
               ye
               fed
               me
               not
               ,
               when
               I
               was
               naked
               ,
               ye
               cloathed
               me
               not
               :
            
             so
             that
             from
             any
             encouragement
             our
             Religion
             gives
             us
             ,
             we
             may
             as
             well
             hope
             to
             go
             to
             Heaven
             without
             Faith
             and
             Repentance
             ,
             as
             without
             giving
             of
             Alms
             according
             to
             our
             Ability
             and
             Opportunity
             .
          
           
             II.
             CONSIDER
             that
             giving
             of
             Alms
             is
             highly
             recommended
             to
             us
             by
             the
             Examples
             of
             God
             ,
             and
             our
             Saviour
             .
             For
             as
             for
             God
             ,
             the
             whole
             Series
             of
             his
             Providence
             is
             little
             else
             but
             a
             continued
             Dole
             of
             Alms
             and
             Charities
             to
             his
             Creatures
             :
             It
             was
             his
             Charity
             that
             founded
             this
             vast
             and
             magnificent
             Hospital
             of
             the
             World
             ,
             that
             stock'd
             it
             with
             such
             a
             numberless
             Swarm
             of
             Creatures
             ,
             and
             endow'd
             it
             with
             such
             plentiful
             Provisions
             for
             the
             Support
             and
             Maintenance
             of
             them
             all
             :
             so
             that
             we
             do
             all
             of
             us
             live
             upon
             
               his
               Alms
            
             ,
             and
             depend
             upon
             his
             boundless
             Charity
             ,
             for
             every
             Breath
             of
             Air
             we
             draw
             ,
             for
             every
             Bit
             of
             Bread
             we
             eat
             ,
             and
             for
             every
             Rag
             of
             Cloaths
             we
             wear
             .
             And
             indeed
             what
             are
             all
             the
             
               Good
               Things
            
             of
             this
             World
             but
             so
             many
             Effluxes
             and
             Arguments
             of
             his
             
               Almighty
               ,
               Liberality
            
             ?
             Look
             every
             where
             about
             Nature
             ,
             consider
             the
             whole
             Tenor
             of
             his
             Providence
             ,
             survey
             all
             the
             Works
             and
             Actions
             of
             his
             Hands
             ,
             and
             you
             shall
             
             find
             them
             all
             conspiring
             in
             that
             amiable
             Character
             the
             Psalmist
             gives
             of
             him
             ,
             Psal.
             cxix
             .
             68.
             
             
               Thou
               art
               good
               ,
               and
               thou
               dost
               good
               .
            
             So
             that
             in
             relieving
             the
             Necessities
             of
             others
             we
             act
             the
             Part
             ,
             and
             the
             best
             Part
             too
             of
             the
             
               Almighty
               Father
            
             of
             Beings
             ;
             who
             sits
             at
             the
             upper
             End
             of
             the
             Table
             ,
             and
             carves
             to
             his
             whole
             Creation
             .
             Hence
             St.
             
               Gregory
               Nazian
            
             .
             speaking
             of
             the
             Charitable
             Man
             ,
             saith
             that
             he
             is
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             i.
             e.
             
               A
               God
               to
               the
               unfortunate
               ,
               imitating
               the
               Mercies
               of
               God
               ;
               for
               Man
               hath
               in
               nothing
               so
               much
               of
               God
               ,
               as
               in
               doing
               good
            
             ;
             which
             is
             doubtless
             the
             most
             divine
             and
             Godlike
             thing
             ,
             that
             a
             Creature
             is
             capable
             of
             .
             What
             then
             can
             be
             more
             honourable
             ,
             or
             more
             becoming
             a
             Creature
             ,
             than
             to
             tread
             in
             the
             Footsteps
             of
             God
             ,
             to
             transcribe
             his
             Nature
             and
             Actions
             ,
             and
             be
             a
             kind
             of
             Vice-God
             in
             the
             World
             ?
             Surely
             did
             we
             but
             understand
             and
             consider
             ,
             how
             
               divinely
               magnificent
            
             it
             is
             to
             supply
             the
             Necessities
             ,
             and
             contribute
             to
             the
             Happiness
             of
             others
             ;
             we
             should
             court
             it
             as
             our
             
               highest
               Preferment
            
             ,
             and
             bless
             God
             upon
             our
             bended
             Knees
             for
             deeming
             us
             worthy
             of
             such
             an
             
               illustrious
               Employment
            
             ,
             and
             that
             among
             the
             numerous
             Blessings
             he
             
             hath
             heaped
             upon
             us
             ,
             he
             hath
             vouchsafed
             to
             admit
             us
             to
             share
             with
             himself
             in
             the
             Glory
             of
             
               doing
               Good.
            
             
          
           
             AND
             as
             the
             Example
             of
             God
             doth
             highly
             recommend
             to
             us
             relieving
             of
             the
             poor
             and
             miserable
             ,
             so
             also
             doth
             the
             Example
             of
             our
             Saviour
             .
             For
             it
             was
             for
             this
             that
             he
             left
             his
             Father's
             Bosom
             ,
             and
             came
             down
             from
             Heaven
             into
             our
             Nature
             ,
             that
             he
             might
             relieve
             a
             poor
             perishing
             World
             ,
             and
             rescue
             it
             from
             Eternal
             Ruin.
             And
             what
             a
             glorious
             Recommendation
             of
             Charity
             is
             this
             ,
             that
             the
             Son
             of
             God
             chose
             rather
             to
             
               do
               good
            
             upon
             Earth
             ,
             than
             to
             reign
             over
             Angels
             in
             Heaven
             ?
             And
             while
             he
             was
             here
             ,
             the
             sole
             Employment
             he
             thought
             worthy
             of
             himself
             ,
             was
             to
             relieve
             the
             Miserable
             ,
             to
             feed
             the
             Hungry
             ,
             to
             cure
             the
             Blind
             and
             the
             Lame
             ,
             to
             restore
             the
             Sick
             ,
             to
             instruct
             the
             Ignorant
             ,
             and
             reclaim
             the
             Rebellious
             .
             This
             was
             the
             Drift
             of
             all
             his
             Actions
             ,
             this
             the
             Subject
             of
             his
             Miracles
             ,
             and
             this
             the
             Scope
             of
             all
             his
             Doctrines
             :
             So
             that
             his
             whole
             Life
             was
             nothing
             else
             but
             a
             continued
             Train
             of
             Beneficencies
             ;
             for
             the
             Apostle
             telleth
             us
             in
             the
             x.
             of
             the
             Act.
             38.
             that
             
               he
               went
               about
               doing
               good
            
             .
             Consider
             this
             therefore
             ,
             O
             thou
             hard-hearted
             Christian
             ,
             that
             stoppest
             thy
             Ears
             ,
             against
             the
             poor
             Man's
             
             Cries
             !
             What
             would
             thy
             
               blessed
               Lord
            
             have
             done
             ,
             had
             he
             been
             in
             thy
             Case
             and
             Circumstances
             ?
             Would
             He
             ,
             who
             had
             so
             much
             Compassion
             on
             the
             Multitude
             ,
             as
             to
             work
             a
             Miracle
             to
             feed
             them
             ,
             have
             turned
             that
             miserable
             Wretch
             away
             as
             thou
             dost
             ,
             without
             the
             least
             Dram
             of
             Comfort
             and
             Relief
             ?
             Would
             He
             ,
             whose
             Heart
             and
             Hand
             was
             always
             open
             to
             the
             Poor
             and
             Miserable
             ,
             have
             despised
             the
             poor
             Man's
             Moans
             as
             
               thou
               dost
            
             ,
             or
             shut
             his
             Bowels
             of
             Compassion
             against
             him
             ?
             Do
             but
             peruse
             the
             Pattern
             of
             his
             Life
             ,
             and
             scan
             over
             his
             whole
             Behaviour
             ;
             and
             see
             if
             there
             be
             any
             one
             Action
             in
             all
             that
             great
             Exemplar
             ,
             that
             doth
             not
             upbraid
             thee
             ,
             and
             cry
             Shame
             upon
             thee
             for
             entitling
             thy
             
               narrow
               ,
               cruel
            
             ,
             and
             
               stingy
               ▪
            
             Self
             a
             Disciple
             to
             such
             a
             
               merciful
               ,
               generous
            
             and
             liberal
             Master
             ;
             and
             if
             so
             ,
             learn
             for
             the
             future
             either
             to
             be
             so
             honest
             as
             to
             follow
             his
             Rule
             and
             Example
             ,
             or
             else
             so
             modest
             as
             to
             disclaim
             thy
             Relation
             to
             him
             .
          
           
             III.
             CONSIDER
             that
             giving
             of
             Alms
             is
             a
             most
             substantial
             Expression
             of
             our
             Love
             and
             Gratitude
             to
             God
             ,
             and
             our
             Saviour
             .
             How
             much
             we
             are
             obliged
             to
             express
             our
             Gratitude
             to
             God
             ,
             for
             these
             our
             outward
             Enjoyments
             and
             Abilities
             to
             do
             good
             to
             others
             ,
             is
             evident
             from
             hence
             ;
             because
             
             we
             receive
             them
             from
             him
             and
             do
             hold
             in
             vertue
             of
             his
             Donation
             .
             For
             to
             suppose
             our selves
             
               independent
               ▪
               Possessors
               ▪
            
             of
             them
             ,
             is
             in
             effect
             to
             
               devest
               ▪
               God
            
             of
             his
             Dominion
             ,
             and
             to
             
               strip
               him
            
             into
             an
             insignificant
             Cypher
             ▪
             that
             only
             sits
             above
             in
             the
             Heavens
             ,
             like
             an
             Almighty
             ,
             Sardanapalus
             ,
             with
             his
             Arms
             folded
             in
             his
             Bosom
             ;
             and
             no
             further
             concerning
             himself
             in
             the
             Affairs
             of
             this
             lower
             World
             ,
             than
             to
             look
             down
             from
             his
             Throne
             ,
             and
             please
             himself
             to
             see
             Men
             scrambling
             for
             their
             several
             Shares
             of
             it
             .
             But
             if
             we
             suppose
             him
             ,
             as
             we
             have
             infinite
             Reason
             to
             do
             ,
             the
             Almighty
             ,
             Author
             ,
             and
             Supream
             Disposer
             of
             all
             things
             ;
             then
             we
             must
             acknowledge
             ,
             that
             't
             is
             from
             his
             overflowing
             Bounty
             that
             we
             derive
             whatever
             we
             possess
             ;
             that
             't
             is
             the
             Gold
             of
             his
             Mines
             that
             enriches
             us
             ,
             the
             Crops
             of
             his
             Fields
             that
             feed
             us
             ,
             the
             Fleeces
             of
             his
             Beasts
             that
             cloath
             us
             ,
             and
             that
             every
             Good
             Thing
             we
             enjoy
             is
             handed
             to
             us
             by
             the
             Ministry
             of
             his
             all-disposing
             Providence
             .
             And
             since
             we
             owe
             all
             to
             
               his
               Bounty
            
             ,
             and
             in
             our
             greatest
             Flourish
             are
             but
             
               his
               Alms-men
            
             and
             Pensioners
             ;
             how
             deeply
             are
             we
             obliged
             to
             return
             upon
             him
             in
             the
             Oblations
             of
             Love
             and
             Thanksgiving
             ?
             And
             since
             Love
             and
             Gratitude
             consist
             either
             
             in
             the
             Affection
             of
             the
             Mind
             ,
             or
             in
             the
             verbal
             Signification
             of
             it
             ,
             or
             in
             the
             effectual
             Performance
             of
             good
             things
             to
             the
             Person
             whom
             we
             thank
             and
             love
             ;
             this
             last
             is
             the
             most
             compleat
             and
             substantial
             Expression
             of
             the
             Reality
             of
             our
             Words
             and
             Affections
             .
             For
             though
             Good-Will
             is
             indeed
             the
             Root
             of
             Love
             and
             Gratitude
             ,
             yet
             that
             lying
             under
             Ground
             and
             out
             of
             sight
             ,
             we
             cannot
             conclude
             its
             Being
             and
             Life
             without
             
               visible
               Fruits
            
             of
             Beneficence
             to
             the
             Person
             whom
             we
             thank
             and
             love
             :
             And
             as
             for
             
               good
               Words
            
             ,
             they
             are
             at
             best
             but
             the
             Leaves
             of
             Love
             and
             Gratitude
             ;
             but
             't
             is
             
               good
               Works
            
             that
             are
             the
             real
             Fruits
             of
             them
             ,
             by
             which
             their
             Sincerity
             is
             demonstrated
             .
             For
             as
             no
             Man
             doth
             ever
             impress
             a
             false
             Stamp
             upon
             the
             finest
             Metal
             ,
             so
             costly
             Thanks
             and
             Love
             are
             seldom
             counterfeit
             .
             It
             is
             to
             decline
             spending
             their
             Goods
             ,
             or
             their
             Pains
             ,
             that
             Men
             do
             so
             often
             forge
             and
             feign
             ,
             pretending
             to
             make
             up
             in
             wishing
             well
             the
             Defects
             of
             doing
             so
             ,
             and
             paying
             down
             Words
             instead
             of
             Things
             :
             But
             where
             Works
             are
             wanting
             ,
             there
             is
             no
             Expression
             of
             our
             Love
             or
             Gratitude
             can
             either
             be
             real
             in
             it self
             ,
             or
             acceptable
             to
             God.
             So
             that
             we
             may
             spare
             our
             Breath
             ,
             if
             we
             keep
             back
             our
             Substance
             ;
             for
             our
             close
             Hand
             giveth
             
             the
             lye
             to
             our
             full
             Mouth
             ,
             and
             all
             our
             
               verbal
               Praises
            
             of
             God
             ,
             when
             we
             will
             part
             with
             nothing
             for
             his
             sake
             ,
             are
             only
             so
             many
             
               empty
               Compliments
            
             ,
             and
             
               down-right
               Mockeries
            
             .
             But
             then
             do
             our
             Love
             and
             Gratitude
             to
             God
             discover
             their
             Reality
             ,
             when
             it
             appears
             by
             our
             Actions
             that
             we
             think
             nothing
             too
             dear
             for
             him
             ;
             when
             for
             his
             sake
             who
             hath
             fed
             and
             clothed
             us
             and
             abundantly
             supplied
             our
             Necessities
             ,
             we
             are
             ready
             upon
             all
             Opportunities
             to
             feed
             and
             cloath
             and
             supply
             the
             Necessities
             of
             others
             .
             And
             can
             we
             think
             any
             Thing
             
               too
               dear
            
             ,
             by
             which
             we
             may
             express
             our
             Gratitude
             to
             Him
             ,
             upon
             whose
             overflowing
             Bounty
             we
             depend
             for
             
               every
               Blessing
            
             we
             have
             ,
             or
             hope
             for
             ;
             who
             hath
             provided
             not
             only
             this
             Temporal
             World
             for
             our
             Bodies
             ,
             but
             also
             an
             Eternal
             Heaven
             for
             our
             Souls
             ;
             and
             hath
             sent
             his
             Son
             to
             us
             from
             his
             own
             Bosom
             to
             tread
             out
             our
             Way
             to
             it
             ,
             and
             conduct
             us
             thither
             ?
             Or
             can
             we
             think
             any
             Thanks
             
               too
               costly
            
             for
             that
             
               blessed
               Son
            
             ,
             who
             never
             grudged
             to
             come
             down
             from
             Heaven
             into
             this
             Vale
             of
             Miseries
             ,
             and
             pour
             out
             his
             Blood
             for
             our
             sakes
             ?
             Was
             it
             not
             much
             harder
             for
             Him
             to
             part
             with
             Heaven
             ,
             than
             't
             is
             for
             you
             to
             part
             with
             a
             little
             Mony
             ?
             And
             can
             you
             think
             it
             much
             to
             bestow
             an
             Alms
             for
             his
             sake
             ,
             who
             never
             grudged
             to
             lay
             
             down
             his
             Life
             for
             yours
             ?
             This
             is
             the
             Argument
             of
             the
             Apostle
             ,
             2
             Cor.
             viii
             .
             9.
             
             
               For
               ye
               know
               the
               grace
               of
               our
               Lord
               Iesus
               Christ
               ,
               that
               though
               he
               was
               rich
               ,
               yet
               for
               your
               sakes
               the
               became
               poor
               ,
               that
               ye
               through
               his
               poverty
               might
               be
               rich
               .
            
          
           
             IV.
             CONSIDER
             that
             giving
             of
             Alms
             charges
             an
             
               high
               Obligation
            
             to
             us
             ,
             upon
             the
             Accounts
             of
             God
             and
             our
             Saviour
             .
             For
             God
             lends
             the
             poor
             Man
             his
             Name
             ,
             and
             allows
             him
             to
             crave
             our
             Succours
             for
             his
             sake
             :
             He
             gives
             him
             Credit
             from
             himself
             to
             us
             for
             what
             he
             stands
             in
             need
             of
             ,
             and
             bids
             him
             charge
             what
             he
             receives
             upon
             
               his
               own
            
             Account
             ,
             permitting
             to
             reckon
             Himself
             obliged
             thereby
             ,
             and
             to
             write
             Him
             down
             our
             Debtor
             :
             So
             that
             when
             we
             stop
             our
             Ears
             to
             the
             Cries
             of
             the
             Poor
             ,
             he
             reckons
             himself
             repulsed
             by
             us
             ,
             and
             interprets
             it
             as
             a
             rude
             Affront
             offered
             to
             his
             
               own
               Person
            
             ,
             it
             being
             offered
             to
             one
             that
             bears
             his
             Name
             ,
             and
             wears
             his
             Livery
             .
             For
             the
             
               poor
               Man's
            
             Rags
             are
             the
             Badges
             of
             his
             Relation
             to
             God
             ,
             and
             his
             Wants
             are
             the
             Mouths
             by
             which
             God
             himself
             intreats
             our
             Relief
             ,
             and
             Succour
             ;
             assuring
             us
             that
             he
             will
             reckon
             it
             to
             our selves
             ,
             and
             accept
             it
             as
             kindly
             at
             our
             hands
             as
             if
             we
             had
             relieved
             Him
             in
             
               his
               own
            
             Person
             .
             
               For
               he
               that
               hath
               pity
               upon
               the
               poor
               ,
            
             (
             saith
             the
             Wise
             Man
             )
             lendeth
             
             
               unto
               the
               Lord
            
             ,
             Prov.
             xix
             .
             17.
             in
             which
             one
             Sentence
             methinks
             there
             is
             more
             Rhetorick
             ,
             than
             in
             a
             whole
             Library
             of
             Sermons
             :
             And
             surely
             did
             we
             but
             understand
             ,
             and
             consider
             it
             in
             its
             full
             Emphasis
             ,
             we
             should
             not
             need
             such
             Volumes
             of
             Instructions
             ,
             but
             might
             easily
             learn
             to
             be
             charitable
             by
             an
             Epitome
             .
             
               O
               blessed
               God!
               that
               thou
               should'st
               own
               thy self
               my
               Debtor
               ,
               only
               for
               repaying
               thee
               a
               Part
               of
               what
               thou
               hast
               lent
               me
               ,
               and
               of
               what
               is
               still
               thine
               own
               by
               an
               unalienable
               Propriety
               ;
               that
               thou
               who
               art
               the
               great
               Landlord
               of
               the
               World
               ,
               should'st
               thus
               acknowledge
               thy self
               indebted
               to
               thy
               poor
               Tenant
               ,
               for
               paying
               thee
               a
               small
               Quit-rent
               ,
               a
               Pepper-corn
               of
               Homage
               for
               what
               I
               hold
               in
               thy
               Right
               ,
               and
               by
               thy
               Bounty
               !
            
             And
             yet
             thus
             it
             is
             ,
             he
             lends
             us
             our
             Estates
             ,
             and
             then
             writes
             himself
             our
             Debtor
             ,
             for
             that
             small
             Part
             which
             we
             repay
             him
             in
             Works
             of
             Piety
             and
             Charity
             .
             And
             as
             God
             putteth
             our
             Alms
             to
             his
             own
             account
             ,
             so
             doth
             our
             Saviour
             also
             :
             For
             so
             ,
             Matth.
             xxv
             .
             40.
             
             
               In
               as
               much
            
             (
             saith
             he
             )
             
               as
               ye
               have
               done
               it
               unto
               one
               of
               the
               least
               of
               these
               my
               brethren
               ,
               ye
               have
               done
               it
               unto
               me
            
             ;
             that
             is
             ,
             I
             account
             my self
             obliged
             by
             it
             ,
             and
             do
             receive
             it
             at
             your
             hands
             with
             the
             same
             Kindness
             
             and
             Acceptance
             ,
             as
             if
             you
             had
             been
             with
             me
             in
             my
             state
             of
             Humiliation
             ,
             and
             shewed
             me
             all
             this
             Mercy
             in
             my
             
               own
               Person
            
             .
             And
             when
             both
             God
             and
             my
             Saviour
             do
             send
             a
             poor
             Wretch
             to
             me
             in
             their
             own
             Name
             ,
             and
             Person
             ,
             and
             desire
             me
             for
             their
             Sakes
             and
             upon
             their
             Accounts
             to
             relieve
             him
             ;
             Can
             I
             be
             either
             so
             ungrateful
             to
             them
             ,
             to
             whom
             I
             am
             indebted
             for
             all
             that
             I
             have
             or
             do
             hope
             for
             ,
             or
             so
             wanting
             to
             my
             own
             Interest
             ,
             as
             to
             neglect
             so
             fair
             an
             Opportunity
             of
             making
             them
             some
             Return
             of
             their
             Favours
             ,
             and
             thereby
             obliging
             them
             to
             heap
             more
             Favours
             upon
             me
             ?
             For
             when
             in
             giving
             to
             the
             Poor
             I
             give
             to
             God
             and
             my
             Saviour
             ,
             what
             glorious
             Compensations
             may
             I
             expect
             from
             such
             kind
             and
             liberal
             Pay-Masters
             ?
             
               he
               that
               soweth
               bountifully
               shall
               reap
               bountifully
               ,
            
             saith
             the
             Apostle
             ,
             speaking
             of
             Alms
             ,
             2
             Cor.
             ix
             .
             6.
             for
             he
             soweth
             in
             the
             richest
             Soil
             ,
             in
             the
             fruitful
             Hands
             of
             God
             ,
             and
             his
             Saviour
             ;
             where
             the
             Seed
             being
             nourished
             with
             
               infinite
               Bounty
            
             never
             faileth
             to
             increase
             and
             multiply
             a
             thousand-fold
             .
             
               For
               God
               is
               not
               unrighteous
               ,
               to
               forget
               your
               work
               and
               labour
               of
               love
               which
               ye
               have
               shewed
               towards
               his
               name
               ,
               in
               that
               ye
               have
               ministred
               to
               the
               Saints
               and
               do
               minister
               ,
            
             Heb.
             vi
             .
             10.
             
             Though
             he
             may
             sometimes
             defer
             ,
             yet
             he
             never
             
             forgets
             to
             return
             a
             charitable
             Work
             :
             So
             that
             you
             may
             safely
             reckon
             upon
             it
             ,
             that
             so
             much
             as
             you
             have
             bestowed
             in
             Works
             of
             Charity
             ,
             so
             much
             with
             vast
             Increase
             and
             Interest
             you
             have
             secured
             to
             you
             in
             the
             Hands
             of
             God
             ;
             who
             will
             either
             return
             it
             to
             you
             hither
             in
             Temporal
             Blessings
             ,
             or
             ,
             which
             is
             a
             thousand
             times
             better
             ,
             repay
             it
             to
             you
             with
             infinite
             Interest
             in
             the
             weight
             of
             your
             Eternal
             Crown
             .
             For
             so
             our
             Saviour
             promises
             the
             young
             Man
             ,
             that
             if
             he
             would
             give
             what
             he
             had
             to
             the
             poor
             ,
             he
             should
             have
             
               treasure
               in
               heaven
            
             ,
             Matth.
             xix
             .
             21.
             
             So
             that
             by
             giving
             Alms
             we
             make
             Earth
             tributary
             to
             Heaven
             ,
             and
             in
             a
             nobler
             sense
             than
             the
             new
             System
             of
             Astronomy
             teaches
             ,
             advance
             it
             into
             a
             Celestial
             Body
             ;
             and
             consequently
             enrich
             not
             only
             our
             Selves
             ,
             but
             our
             Wealth
             too
             ,
             by
             thus
             transmitting
             it
             to
             Heaven
             before
             us
             ,
             as
             it
             were
             by
             Bills
             of
             Exchange
             ,
             to
             be
             repaid
             us
             when
             we
             come
             there
             in
             an
             
               everlasting
               Treasure
            
             of
             Happiness
             .
             And
             when
             by
             relieving
             the
             
               poor
               Man
               's
            
             needs
             ,
             we
             may
             thus
             transmute
             our
             Dross
             into
             Gold
             ,
             and
             ,
             which
             is
             more
             ,
             our
             perishing
             Gold
             into
             immortal
             Glory
             ,
             What
             ▪
             Man
             in
             his
             Wits
             would
             refuse
             any
             fair
             Opportunity
             of
             making
             such
             a
             
               blessed
               Exchange
            
             ?
          
        
         
           
           
             
               CHAP.
               IV.
            
             Of
             the
             Natural
             Reasons
             and
             Grounds
             of
             Mercy
             .
          
           
             HAVING
             shewn
             at
             large
             what
             Mercy
             is
             ,
             and
             to
             what
             particular
             Duties
             it
             extends
             ,
             I
             shall
             now
             proceed
             to
             the
             second
             thing
             ,
             viz.
             the
             
               Eternal
               Reasons
            
             upon
             which
             it
             is
             founded
             and
             rendred
             
               morally
               Good.
            
             Which
             I
             shall
             reduce
             to
             these
             five
             Particulars
             ;
          
           
             
               First
               ,
               THE
               Suitableness
               of
               it
               to
               the
               Nature
               of
               God
               :
            
             
               Secondly
               ,
               THE
               Convenience
               of
               it
               with
               the
               Frame
               and
               Constitution
               of
               
                 Humane
                 Nature
              
               :
            
             
               Thirdly
               ,
               THE
               near
               and
               
                 intimate
                 Relation
              
               of
               those
               Persons
               to
               us
               upon
               whom
               our
               Mercy
               is
               to
               be
               exercised
               :
            
             
               Fourthly
               ,
               THE
               Equitableness
               of
               it
               to
               
                 our
                 own
              
               State
               and
               Circumstances
               :
            
             
               Fifthly
               ,
               THE
               Necessity
               of
               it
               to
               the
               tolerable
               Well-being
               of
               
                 Humane
                 Society
              
               .
            
          
           
             I.
             ONE
             eternal
             Reason
             upon
             which
             Mercy
             is
             founded
             and
             rendered
             
               morally
               Good
            
             ,
             is
             the
             Suitableness
             of
             it
             to
             the
             Nature
             of
             God
             ;
             which
             abounding
             as
             it
             doth
             
             with
             all
             the
             possible
             Kinds
             and
             Degrees
             of
             Perfection
             ,
             is
             an
             
               infinitely
               full
            
             and
             everlasting
             Fountain
             of
             Happiness
             to
             it self
             ;
             so
             that
             it
             cannot
             wish
             for
             any
             Kind
             ,
             or
             any
             Degree
             of
             Blessedness
             beyond
             the
             Enjoyment
             of
             it self
             ,
             and
             those
             infinite
             Complacencies
             it
             takes
             in
             its
             own
             essential
             Beauties
             and
             Perfections
             :
             And
             having
             such
             an
             inexhaustible
             Treasure
             of
             Happiness
             within
             it self
             ,
             it
             can
             have
             no
             Need
             of
             ,
             or
             Dependence
             upon
             any
             thing
             without
             it
             ;
             nor
             consequently
             be
             liable
             to
             any
             temptation
             to
             oppress
             ,
             or
             render
             others
             miserable
             ,
             either
             for
             the
             Security
             ,
             or
             Augmentation
             of
             its
             own
             Revenues
             :
             And
             as
             he
             who
             is
             
               infinitely
               happy
            
             can
             have
             no
             Temptation
             to
             render
             others
             miserable
             ,
             so
             his
             own
             Happiness
             cannot
             but
             incline
             him
             to
             render
             the
             miserable
             happy
             For
             so
             from
             a
             Natural
             Principle
             of
             Self-Love
             ,
             every
             Being
             stands
             inclined
             to
             beget
             ,
             and
             propagate
             its
             own
             Likeness
             ;
             and
             consequently
             every
             Being
             that
             is
             happy
             cannot
             but
             be
             inclined
             to
             make
             others
             so
             ,
             so
             far
             as
             it
             consists
             with
             its
             own
             Interest
             .
             Since
             therefore
             God
             is
             not
             only
             happy
             in
             himself
             ,
             but
             so
             securely
             happy
             as
             that
             he
             can
             contribute
             what
             he
             pleases
             to
             the
             Happiness
             of
             others
             without
             any
             Prejudice
             to
             his
             own
             ;
             his
             own
             Self-Love
             ,
             must
             nesarily
             
             incline
             him
             to
             beget
             his
             own
             Likeness
             on
             his
             Creatures
             ,
             and
             so
             propagate
             his
             Happiness
             through
             the
             World.
             And
             being
             thus
             inclined
             by
             his
             own
             Self-Love
             to
             transform
             all
             other
             Beings
             into
             his
             Likeness
             ,
             that
             is
             ,
             to
             make
             them
             happy
             as
             he
             is
             happy
             ;
             he
             must
             needs
             be
             tenderly
             affected
             with
             the
             Miseries
             of
             his
             Creatures
             ,
             and
             immutably
             inclined
             ,
             so
             far
             as
             it
             is
             just
             and
             wise
             ,
             to
             succour
             and
             relieve
             and
             render
             them
             happy
             .
             Thus
             Mercy
             ,
             you
             see
             ,
             which
             is
             a
             Good
             Will
             to
             the
             Miserable
             ,
             doth
             most
             necessarily
             result
             from
             God's
             own
             Self-Love
             ;
             and
             consequently
             is
             an
             inseparable
             Principle
             of
             his
             Nature
             :
             And
             accordingly
             God
             proclaims
             himself
             to
             Moses
             ,
             Exod.
             xxxiv
             .
             6
             ,
             7.
             
             
               The
               Lord
               ,
               the
               Lord
               God
               merciful
               and
               gracious
               ,
               longsuffering
               ,
               abuddant
               in
               goodness
               and
               truth
               ,
               keeping
               mercy
               for
               thousands
               ,
               forgiving
               iniquity
               and
               transgressions
               :
            
             And
             hence
             his
             Mercy
             is
             said
             to
             be
             everlasting
             ,
             Psal.
             c.
             5.
             and
             to
             be
             
               from
               everlasting
            
             ,
             Psal
             ciii
             .
             17.
             and
             to
             
               endure
               for
               ever
            
             ,
             Psal.
             cvi
             .
             1.
             and
             he
             is
             said
             to
             be
             
               rich
               in
               mercy
            
             ,
             Ephes.
             ii
             .
             4.
             and
             is
             stiled
             
               the
               God
               of
               all
               grace
            
             ,
             1
             Pet.
             v.
             10.
             and
             the
             
               Father
               of
               mercies
            
             ,
             2
             Cor.
             i.
             3.
             
             Now
             the
             Nature
             of
             God
             is
             the
             supream
             Example
             ,
             and
             Pattern
             of
             all
             Rational
             Natures
             ;
             and
             so
             far
             forth
             as
             ours
             do
             swerve
             and
             deflect
             from
             
             his
             ,
             they
             are
             maimed
             and
             imperfect
             .
             For
             his
             Will
             is
             our
             Law
             ,
             not
             meerly
             because
             't
             is
             his
             Will
             ,
             but
             because
             it
             is
             over-ruled
             by
             the
             
               infinite
               Perfections
            
             of
             his
             Nature
             ,
             by
             his
             Wisdom
             and
             Justice
             ,
             his
             Mercy
             and
             Goodness
             ;
             which
             if
             upon
             an
             impossible
             Supposition
             he
             should
             will
             contrary
             to
             ,
             that
             Will
             would
             be
             no
             Law
             ,
             
               i.
               e.
            
             it
             would
             have
             no
             force
             upon
             our
             Consciences
             to
             oblige
             us
             to
             obey
             it
             .
             So
             that
             the
             supream
             Law
             is
             the
             Nature
             of
             God
             ,
             by
             which
             his
             Will
             is
             ,
             and
             all
             other
             Wills
             ought
             to
             be
             concluded
             and
             determined
             ;
             and
             whatsoever
             we
             discover
             in
             his
             Nature
             either
             by
             Reason
             ,
             or
             Revelation
             ,
             that
             is
             communicable
             to
             ours
             ,
             we
             ought
             to
             follow
             and
             imitate
             it
             as
             our
             Soveraign
             Pattern
             and
             Exemplar
             .
             Since
             therefore
             both
             Reason
             and
             Revelation
             do
             so
             plainly
             discover
             a
             most
             merciful
             Inclination
             in
             the
             Nature
             of
             God
             ;
             this
             is
             an
             everlasting
             Reason
             why
             we
             should
             be
             merciful
             :
             And
             this
             is
             the
             Reason
             our
             Saviour
             urges
             ,
             Luk.
             vi
             .
             36.
             
               be
               ye
               merciful
               as
               your
               Father
               also
               is
               merciful
            
             ;
             that
             is
             ,
             Let
             it
             be
             seen
             that
             you
             are
             the
             Children
             of
             God
             ,
             by
             your
             participation
             of
             his
             Nature
             ,
             which
             is
             infinitely
             benevolent
             to
             the
             Miserable
             ;
             for
             there
             is
             nothing
             sinks
             you
             farther
             from
             God
             ,
             or
             renders
             you
             more
             unlike
             
             him
             ,
             than
             a
             cruel
             and
             unmerciful
             Temper
             :
             'T
             is
             this
             that
             blackens
             and
             deforms
             your
             Souls
             ,
             that
             wreaths
             and
             distorts
             them
             into
             a
             contrary
             Figure
             to
             the
             most
             amiable
             Nature
             of
             the
             Father
             of
             Spirits
             .
             For
             as
             the
             highest
             Perfection
             is
             the
             Nature
             of
             God
             ,
             and
             that
             is
             a
             most
             merciful
             one
             ;
             so
             the
             lowest
             Imperfection
             is
             the
             Nature
             of
             Devils
             ,
             and
             that
             is
             a
             most
             cruel
             one
             :
             And
             therefore
             as
             by
             Mercy
             we
             incline
             towards
             the
             Nature
             of
             God
             ,
             which
             is
             the
             Land-mark
             we
             ought
             to
             follow
             ;
             so
             by
             Cruelty
             we
             decline
             towards
             the
             Nature
             of
             Devils
             ,
             which
             is
             the
             Sea-mark
             we
             ought
             to
             avoid
             .
          
           
             II.
             ANOTHER
             eternal
             Reason
             upon
             which
             Mercy
             is
             founded
             and
             rendered
             
               morally
               Good
            
             ,
             is
             the
             Convenience
             of
             it
             with
             the
             Frame
             :
             and
             Constitution
             of
             
               Humane
               Nature
            
             ;
             in
             which
             the
             wise
             Author
             of
             Nature
             hath
             implanted
             a
             
               natural
               Sympathy
            
             between
             those
             that
             partake
             of
             it
             ,
             in
             each
             others
             Pains
             and
             Pleasures
             ,
             So
             that
             though
             the
             
               Humane
               Nature
            
             be
             largely
             diffused
             and
             spread
             through
             infinite
             Numbers
             of
             Individuals
             ,
             which
             by
             vast
             distances
             of
             Time
             and
             Place
             are
             separated
             from
             one
             another
             ;
             yet
             as
             if
             it
             were
             but
             all
             one
             common
             Soul
             ,
             operating
             in
             several
             Bodies
             in
             several
             Times
             and
             Places
             ,
             it
             feels
             almost
             in
             every
             one
             Body
             ▪
             what
             it
             enjoys
             ,
             
             or
             suffers
             in
             every
             other
             ;
             and
             whether
             it
             be
             pleased
             ,
             or
             offended
             in
             one
             Individual
             ,
             is
             pleased
             or
             offended
             in
             them
             all
             :
             And
             though
             the
             Sense
             be
             quickest
             in
             that
             Individual
             Part
             ,
             or
             Member
             of
             Humane
             Nature
             ,
             upon
             which
             the
             Pain
             or
             Pleasure
             strikes
             immediately
             ;
             yet
             all
             the
             rest
             how
             distant
             soever
             in
             Time
             or
             Place
             ,
             as
             soon
             as
             they
             have
             notice
             of
             it
             ,
             are
             sensibly
             touched
             and
             affected
             with
             it
             .
             For
             thus
             when
             we
             read
             ,
             or
             hear
             of
             the
             Calamities
             of
             other
             Men
             ,
             our
             Bowels
             yern
             by
             a
             
               natural
               Sympathy
            
             ,
             though
             they
             are
             never
             so
             distant
             from
             us
             ,
             and
             are
             no
             otherwise
             related
             to
             us
             than
             as
             they
             partake
             of
             our
             Natures
             ;
             and
             though
             they
             are
             long
             since
             dead
             ,
             and
             out
             of
             the
             reach
             of
             any
             Assistance
             ,
             yet
             their
             Miseries
             without
             any
             Motives
             of
             Reason
             or
             Discourse
             strike
             us
             into
             a
             soft
             Compassion
             ;
             yea
             though
             we
             know
             the
             Calamities
             which
             we
             read
             or
             hear
             of
             ,
             to
             be
             nothing
             but
             Romantick
             Fictions
             ,
             yet
             the
             very
             Imagination
             of
             them
             is
             ready
             to
             melt
             us
             into
             Tears
             in
             despight
             of
             our
             Will
             and
             our
             Reason
             .
             Nor
             is
             this
             visible
             only
             in
             Persons
             that
             are
             adult
             ,
             but
             even
             in
             little
             Children
             ;
             who
             as
             soon
             as
             they
             are
             capable
             of
             taking
             notice
             of
             things
             ,
             do
             without
             any
             Reason
             express
             themselves
             pained
             and
             afflicted
             with
             the
             dissembled
             Griefs
             and
             Sufferings
             of
             those
             
             that
             attend
             them
             .
             All
             which
             are
             most
             evident
             Instances
             of
             that
             general
             Sympathy
             ,
             which
             naturally
             intercedes
             between
             all
             Men
             ;
             since
             we
             can
             neither
             see
             ,
             nor
             hear
             of
             ,
             nor
             imagine
             
               anothers
               Miseries
            
             ,
             without
             being
             touched
             with
             a
             sensible
             Pain
             and
             Affliction
             .
          
           
             AGAINST
             which
             I
             know
             no
             other
             Objection
             can
             be
             urged
             but
             this
             ;
             that
             there
             are
             sundry
             Instances
             of
             Men
             ,
             who
             seem
             to
             have
             arrived
             to
             that
             degree
             of
             Cruelty
             ,
             as
             to
             take
             Pleasure
             in
             afflicting
             others
             ;
             and
             are
             so
             far
             from
             Sympathizing
             with
             their
             Pains
             ,
             that
             they
             rather
             seem
             to
             be
             recreated
             with
             them
             .
             To
             which
             I
             shall
             only
             answer
             these
             two
             things
             :
             First
             ,
             That
             that
             Delight
             which
             some
             Men
             take
             in
             plaguing
             and
             afflicting
             others
             ,
             proceeds
             not
             from
             their
             
               natural
               Temper
            
             ,
             but
             is
             rather
             to
             be
             attributed
             to
             some
             violent
             Effervency
             ,
             and
             Transport
             of
             their
             Natures
             ;
             such
             as
             are
             outragious
             Anger
             ,
             or
             deep
             and
             inveterate
             Revenge
             ;
             under
             both
             which
             Nature
             is
             discomposed
             and
             disordered
             ,
             and
             chafed
             into
             a
             
               preternatural
               Ferment
            
             :
             And
             accordingly
             when
             it
             is
             cooled
             again
             ,
             and
             reduced
             to
             a
             composed
             Temper
             ,
             instead
             of
             rejoycing
             in
             the
             Mischiefs
             it
             hath
             done
             ,
             it
             usually
             bewails
             and
             laments
             them
             ,
             and
             reflects
             upon
             them
             with
             a
             great
             deal
             of
             
             Horror
             and
             Remorse
             .
             Which
             is
             a
             plain
             Argument
             ,
             that
             Humane
             Nature
             in
             it self
             is
             very
             tender
             and
             compassionate
             ;
             how
             much
             soever
             it
             may
             be
             accidentally
             transported
             ,
             by
             unnatural
             Passion
             superinduced
             upon
             it
             .
             Secondly
             ,
             Suppose
             what
             is
             objected
             be
             true
             ,
             that
             there
             are
             some
             Natures
             so
             cankered
             ,
             and
             Diaboliz'd
             ,
             as
             to
             be
             really
             pleased
             with
             the
             Pains
             and
             Miseries
             of
             others
             ;
             the
             Instances
             of
             this
             kind
             are
             so
             few
             ,
             that
             they
             are
             only
             so
             many
             Exceptions
             to
             a
             General
             Rule
             ;
             and
             therefore
             ought
             rather
             to
             be
             looked
             upon
             as
             so
             many
             Monsters
             of
             Men
             ,
             than
             as
             the
             Standards
             of
             
               Humane
               Nature
            
             .
             For
             as
             we
             do
             not
             look
             upon
             it
             as
             natural
             to
             Men
             to
             be
             born
             without
             Hands
             or
             Feet
             ,
             though
             there
             have
             been
             Instances
             of
             such
             monstrous
             and
             unnatural
             Births
             ;
             so
             neither
             ought
             we
             to
             think
             it
             natural
             to
             Men
             to
             be
             cruel
             and
             unmerciful
             ,
             because
             of
             a
             few
             Devils
             in
             Humane
             Shape
             ,
             that
             have
             pulled
             out
             their
             own
             Bowels
             of
             Compassion
             .
             If
             we
             would
             understand
             what
             is
             humane
             and
             natural
             ,
             we
             must
             take
             our
             Measures
             from
             those
             who
             in
             all
             other
             cases
             do
             live
             most
             conformably
             to
             the
             Laws
             of
             Nature
             ;
             and
             to
             be
             sure
             the
             more
             regular
             Mens
             Natures
             are
             ,
             the
             more
             you
             will
             find
             them
             abounding
             with
             Pity
             and
             
             Compassion
             .
             For
             hence
             it
             is
             that
             Mercy
             and
             Compassion
             are
             called
             
               Good
               Nature
            
             and
             Humanity
             ,
             and
             their
             contraries
             
               Ill
               Nature
            
             and
             Inhumanity
             ;
             because
             as
             the
             former
             are
             inseparable
             Properties
             of
             well-formed
             and
             regulated
             Natures
             ;
             so
             the
             latter
             are
             such
             hideous
             Deformities
             of
             Nature
             ,
             as
             do
             in
             effect
             devest
             us
             of
             our
             Manhood
             ,
             and
             render
             us
             a
             kind
             of
             Monsters
             among
             Men.
             By
             all
             which
             it
             is
             evident
             ,
             that
             the
             great
             Creator
             hath
             framed
             and
             composed
             our
             Nature
             to
             Mercy
             ,
             and
             implanted
             in
             it
             a
             
               tender
               Sympathy
            
             and
             fellow-feelling
             of
             each
             others
             Miseries
             ;
             by
             which
             ,
             as
             by
             a
             Voice
             from
             Heaven
             ,
             he
             doth
             eternally
             call
             upon
             us
             to
             let
             out
             these
             our
             natural
             Compassions
             into
             Acts
             of
             Mercy
             towards
             one
             another
             .
             For
             the
             Voice
             of
             Nature
             is
             a
             genuine
             Eccho
             ,
             and
             Repetition
             of
             the
             Voice
             of
             God
             ;
             who
             ,
             by
             creating
             in
             us
             such
             a
             tender
             Sympathy
             with
             one
             another
             ,
             doth
             most
             expresly
             signifie
             ,
             that
             it
             is
             his
             Will
             that
             we
             should
             mutually
             succour
             and
             relieve
             each
             other
             .
             For
             to
             what
             other
             end
             should
             he
             create
             in
             me
             such
             a
             Feeling
             of
             my
             Brother's
             miseries
             ,
             but
             only
             to
             provoke
             me
             by
             it
             to
             ease
             and
             succour
             him
             ?
             why
             should
             he
             cause
             me
             to
             partake
             ,
             as
             I
             do
             ,
             of
             other
             Mens
             Pains
             and
             Pleasures
             ,
             but
             to
             excite
             me
             
             thereby
             to
             use
             my
             best
             endeavour
             to
             asswage
             their
             Pains
             ,
             and
             advance
             their
             Pleasures
             ?
             Since
             therefore
             the
             God
             of
             Nature
             hath
             made
             my
             Neighbour's
             Misery
             my
             Pain
             ,
             and
             his
             Content
             my
             Pleasure
             ;
             and
             by
             the
             indissoluble
             Bands
             of
             mutual
             Sympathy
             hath
             linked
             our
             Fortunes
             and
             Affections
             together
             ,
             so
             that
             't
             is
             for
             my
             own
             Ease
             to
             ease
             him
             ,
             and
             for
             my
             own
             Pleasure
             to
             please
             him
             ;
             this
             is
             an
             eternal
             and
             immutable
             Reason
             ,
             why
             I
             should
             be
             merciful
             to
             him
             .
          
           
             III.
             ANOTHER
             
               eternal
               Reason
            
             upon
             which
             Mercy
             is
             founded
             ,
             and
             by
             which
             it
             is
             constituted
             
               morally
               Good
            
             ,
             is
             the
             near
             and
             intimate
             Relation
             of
             those
             Persons
             to
             us
             ,
             upon
             whom
             our
             Mercy
             is
             to
             be
             exercised
             .
             For
             there
             is
             between
             Men
             ,
             and
             Men
             a
             most
             intimate
             Kindred
             and
             Relation
             ;
             as
             being
             all
             derived
             from
             one
             
               common
               Root
            
             ,
             whose
             prolifick
             Sap
             hath
             sprouted
             into
             infinite
             Branches
             ,
             which
             ,
             like
             the
             Boughs
             of
             Nebuchadnezzar's
             Tree
             ,
             have
             spread
             themselves
             to
             all
             the
             ends
             of
             the
             Earth
             .
             And
             as
             we
             are
             all
             Children
             of
             the
             
               same
               Parents
            
             ,
             and
             consequently
             Brethren
             by
             Nature
             ;
             so
             we
             do
             all
             Communicate
             of
             the
             
               same
               Nature
            
             ,
             as
             being
             compounded
             of
             the
             same
             Materials
             ,
             and
             animated
             with
             the
             same
             Forms
             ,
             having
             
             all
             the
             same
             Faculties
             ,
             Inclinations
             ,
             Appetites
             and
             Affections
             ;
             and
             being
             only
             so
             many
             several
             Copies
             ,
             transcribed
             from
             the
             same
             Original
             :
             and
             there
             is
             no
             other
             Difference
             between
             us
             ,
             but
             what
             is
             made
             by
             things
             that
             are
             extrinsick
             and
             accidental
             to
             our
             Natures
             .
             So
             that
             in
             short
             we
             are
             all
             but
             one
             ,
             and
             the
             same
             Substance
             ,
             attired
             in
             a
             diverse
             Garb
             of
             Circumstances
             ,
             divided
             into
             several
             Times
             and
             Places
             ,
             and
             diversify'd
             by
             the
             little
             Accidents
             of
             Colour
             and
             Stature
             ,
             Figure
             and
             Proportions
             :
             in
             all
             which
             perhaps
             within
             a
             little
             while
             we
             shall
             differ
             as
             much
             from
             our
             selves
             ,
             as
             we
             do
             now
             from
             other
             Men.
             For
             do
             but
             compare
             your selves
             in
             your
             Youth
             ,
             or
             in
             your
             Health
             ,
             or
             in
             your
             Prosperity
             ,
             with
             your selves
             in
             your
             Age
             ,
             or
             in
             your
             Sickness
             ,
             or
             in
             your
             Adversity
             ;
             and
             you
             will
             find
             as
             much
             Difference
             between
             your
             selves
             and
             your
             selves
             ,
             as
             you
             do
             now
             between
             your
             selves
             and
             others
             :
             so
             that
             in
             reality
             other
             Men
             are
             as
             much
             you
             now
             ,
             as
             you
             are
             your
             selves
             in
             other
             Circumstances
             ;
             we
             being
             all
             the
             same
             in
             every
             
               stable
               ,
               essential
            
             Ingredient
             of
             our
             Natures
             ,
             and
             being
             only
             diversified
             by
             such
             Accidents
             from
             one
             another
             ,
             as
             will
             in
             a
             little
             time
             diversifie
             us
             from
             our selves
             .
             Thus
             the
             Apostle
             saith
             ,
             Acts
             xvii
             .
             26.
             
             He
             
             
               hath
               made
               of
               one
               blood
            
             ,
             that
             is
             ,
             of
             one
             Nature
             ,
             
               all
               nations
               of
               men
               to
               dwell
               on
               the
               face
               of
               the
               earth
               .
            
             There
             being
             therefore
             such
             a
             close
             Conjunction
             ,
             such
             a
             strict
             Union
             of
             Natures
             between
             Men
             and
             Men
             ,
             so
             that
             every
             other
             Man
             is
             every
             other
             Man's
             self
             ,
             a
             few
             trifling
             Circumstances
             excepted
             ;
             this
             is
             an
             everlasting
             Reason
             ,
             why
             we
             should
             treat
             them
             as
             we
             do
             our
             selves
             ,
             with
             all
             Compassion
             and
             Humanity
             .
             For
             to
             commiserate
             one
             who
             is
             my
             other
             self
             ,
             is
             that
             which
             I
             am
             obliged
             to
             by
             own
             Self-Love
             ,
             which
             God
             hath
             made
             an
             eternal
             Law
             to
             my
             Nature
             :
             't
             is
             to
             feed
             a
             Member
             of
             my
             own
             Body
             ,
             and
             nourish
             a
             Branch
             of
             my
             own
             Root
             ;
             yea
             ,
             't
             is
             to
             feed
             and
             succour
             my
             own
             Nature
             ,
             that
             is
             only
             individuate
             from
             mine
             by
             I
             know
             not
             what
             Metaphysical
             Principle
             ,
             and
             cloathed
             in
             different
             Accidents
             ,
             and
             Circumstances
             .
             So
             that
             now
             the
             very
             same
             Self-Love
             ,
             which
             doth
             so
             importunately
             instigate
             us
             upon
             all
             occasions
             to
             redress
             our
             own
             miseries
             ,
             ought
             in
             all
             reason
             to
             provoke
             us
             to
             relieve
             and
             succour
             other
             Men
             ;
             since
             all
             the
             Miseries
             they
             endure
             are
             the
             Miseries
             of
             
               our
               own
            
             Nature
             :
             insomuch
             that
             we
             run
             their
             Fortunes
             ,
             and
             by
             a
             natural
             Communion
             are
             Partakers
             of
             their
             Pains
             and
             Pleasures
             .
             For
             
             the
             
               Humane
               Nature
            
             which
             is
             common
             to
             us
             and
             them
             ,
             endures
             the
             smart
             of
             their
             afflictions
             ,
             and
             bleeds
             through
             every
             wound
             that
             is
             given
             them
             ;
             so
             that
             by
             pouring
             into
             those
             Wounds
             the
             Balsam
             of
             our
             Mercy
             ,
             we
             do
             an
             Act
             of
             kindness
             to
             our
             selves
             ,
             and
             wisely
             consult
             our
             own
             Preservation
             .
             As
             on
             the
             contrary
             by
             dealing
             cruelly
             ,
             and
             unmercifully
             by
             other
             Men
             ,
             we
             do
             affront
             and
             violate
             our
             own
             Natures
             ;
             and
             most
             unnaturally
             thwart
             that
             Principle
             of
             self-love
             ,
             which
             God
             hath
             implanted
             in
             us
             for
             our
             own
             Preservation
             .
             For
             he
             whom
             thou
             treatest
             with
             so
             much
             Contempt
             and
             Cruelty
             is
             thy
             own
             self
             individuated
             into
             another
             Person
             ;
             and
             wears
             thy
             Nature
             under
             other
             Circumstances
             :
             he
             is
             Man
             of
             thy
             Manhood
             ,
             Flesh
             of
             thy
             Flesh
             ,
             and
             Bone
             of
             thy
             Bone
             ;
             and
             
               no
               man
               ever
               yet
               hated
               his
               own
               flesh
               ,
               but
               nourisheth
               and
               cherisheth
               it
               :
               Eph.
            
             v.
             29.
             
             Wherefore
             thou
             canst
             not
             deal
             cruelly
             by
             him
             ,
             without
             wounding
             thy
             self
             through
             his
             sides
             ,
             and
             committing
             an
             
               unnatural
               Outrage
            
             upon
             the
             
               Humane
               Nature
            
             ,
             whereof
             he
             is
             equally
             Partaker
             with
             thee
             .
          
           
             IV.
             ANOTHER
             
               eternal
               Reason
            
             upon
             which
             Mercy
             is
             founded
             ,
             and
             rendered
             
               morally
               Good
            
             ,
             is
             the
             Equitableness
             of
             it
             to
             
             our
             own
             State
             and
             Circumstances
             :
             for
             no
             Man
             ever
             was
             ,
             or
             ever
             can
             be
             so
             happy
             ,
             as
             not
             to
             have
             need
             of
             Mercy
             for
             himself
             .
             The
             best
             of
             Men
             are
             Sinners
             before
             God
             ,
             and
             for
             that
             are
             liable
             without
             a
             World
             of
             Mercy
             to
             be
             rendered
             miserable
             for
             ever
             ;
             and
             there
             are
             very
             few
             whose
             Conversations
             with
             Men
             have
             been
             so
             inoffensive
             ,
             as
             never
             to
             have
             merited
             
               severe
               Retributions
            
             at
             their
             Hands
             :
             and
             how
             happy
             and
             prosperous
             soever
             a
             Man's
             outward
             State
             and
             Circumstances
             may
             be
             at
             present
             ,
             he
             cannot
             be
             secure
             ,
             but
             the
             next
             Turn
             of
             Affairs
             may
             tumble
             him
             headlong
             thence
             into
             Wretchedness
             and
             Calamity
             .
             Now
             since
             every
             Man
             might
             have
             been
             ,
             or
             may
             be
             miserable
             ,
             what
             can
             be
             more
             just
             or
             equitable
             ,
             than
             that
             we
             should
             deal
             with
             those
             that
             are
             so
             ,
             as
             we
             would
             be
             dealt
             by
             if
             we
             were
             so
             ?
             Put
             the
             case
             then
             ,
             as
             you
             may
             very
             reasonably
             do
             ,
             that
             You
             were
             now
             as
             miserable
             as
             that
             Wretched
             Creature
             is
             that
             craveth
             your
             Succour
             and
             Relief
             ;
             would
             not
             you
             desire
             Relief
             with
             the
             same
             Importunity
             that
             
               he
               doth
            
             ?
             Doubtless
             you
             would
             ;
             the
             Sense
             of
             Misery
             ,
             and
             the
             Desire
             of
             Miercy
             being
             naturally
             inseparable
             :
             well
             ,
             but
             why
             would
             you
             desire
             it
             ?
             Why
             ,
             
               Because
               you
               are
               miserable
            
             ,
             you
             would
             say
             :
             and
             hath
             not
             he
             the
             same
             
             Reason
             to
             desire
             it
             of
             you
             ?
             You
             may
             want
             what
             he
             desires
             ,
             and
             if
             you
             should
             ,
             you
             cannot
             deny
             but
             you
             should
             desire
             the
             same
             :
             and
             is
             there
             not
             all
             the
             Reason
             in
             the
             World
             ,
             why
             you
             should
             grant
             him
             what
             you
             would
             ask
             for
             your self
             ,
             if
             you
             were
             in
             his
             Circumstances
             ,
             and
             he
             in
             yours
             ?
             This
             therefore
             is
             eternally
             reasonable
             ,
             that
             we
             should
             give
             ,
             and
             ask
             by
             the
             same
             Measures
             ;
             that
             we
             should
             grant
             that
             Succour
             to
             those
             that
             are
             miserable
             ,
             which
             we
             should
             think
             fit
             to
             ask
             or
             desire
             of
             them
             ,
             were
             We
             as
             miserable
             as
             They
             ,
             and
             They
             as
             happy
             as
             We.
             For
             since
             we
             are
             all
             of
             us
             naturally
             equal
             ,
             whatsoever
             is
             fit
             for
             one
             ,
             must
             be
             fit
             for
             another
             in
             equal
             Circumstances
             .
             Either
             therefore
             it
             is
             not
             fit
             ,
             that
             I
             should
             desire
             Relief
             from
             others
             when
             I
             am
             miserable
             ,
             or
             else
             it
             is
             fit
             ,
             that
             I
             should
             grant
             Relief
             to
             others
             when
             they
             are
             so
             :
             which
             if
             I
             refuse
             ,
             I
             must
             condemn
             my self
             ,
             either
             for
             being
             unreasonable
             in
             desiring
             Mercy
             when
             I
             need
             it
             ,
             or
             for
             being
             unjust
             in
             denying
             Mercy
             when
             I
             am
             asked
             it
             .
             I
             know
             ,
             I
             may
             be
             miserable
             my self
             ;
             and
             if
             ever
             I
             am
             ,
             I
             know
             I
             cannot
             forbear
             desiring
             others
             to
             succour
             and
             relieve
             me
             :
             and
             can
             I
             blame
             them
             for
             desiring
             that
             of
             me
             ,
             which
             I
             could
             not
             forbear
             desiring
             of
             
             them
             ,
             were
             I
             in
             their
             Circumstances
             ,
             and
             they
             in
             mine
             ?
             And
             yet
             of
             necessity
             I
             must
             either
             blame
             them
             for
             desiring
             of
             me
             what
             they
             do
             ,
             or
             blame
             my
             self
             for
             refusing
             them
             what
             they
             desire
             ;
             since
             whatsoever
             is
             just
             for
             them
             to
             desire
             of
             me
             ,
             is
             very
             fit
             and
             reasonable
             for
             me
             to
             grant
             them
             :
             and
             if
             ever
             I
             should
             happen
             to
             want
             Relief
             ,
             with
             what
             Face
             can
             I
             desire
             ,
             or
             expect
             it
             ,
             who
             am
             deaf
             and
             inexorable
             to
             the
             Wants
             of
             others
             ?
             So
             that
             if
             I
             will
             shew
             no
             Mercy
             ,
             I
             were
             best
             take
             heed
             that
             I
             never
             need
             any
             ;
             for
             if
             I
             should
             ,
             it
             will
             be
             very
             unreasonable
             for
             me
             to
             expect
             it
             ;
             because
             by
             my
             unmerciful
             Treatment
             of
             others
             ,
             I
             have
             made
             a
             Precedent
             against
             my
             self
             ;
             against
             which
             it
             would
             be
             Impudence
             for
             me
             to
             plead
             for
             Mercy
             ,
             either
             with
             God
             ,
             or
             Men.
             With
             what
             Face
             can
             I
             supplicate
             for
             Mercy
             from
             the
             Hands
             of
             others
             ,
             when
             I
             have
             so
             plainly
             declared
             by
             my
             Actions
             ,
             that
             were
             I
             in
             their
             stead
             ,
             and
             They
             in
             mine
             ,
             I
             would
             never
             grant
             them
             what
             I
             ask
             for
             ?
             And
             when
             my
             Actions
             do
             thus
             loudly
             deprecate
             the
             Mercies
             which
             I
             pray
             for
             ,
             and
             enter
             such
             an
             unanswerable
             Caveat
             against
             my
             Claim
             and
             Pretence
             to
             them
             ,
             it
             is
             but
             modest
             to
             let
             fall
             my
             Suit
             ,
             and
             give
             up
             my
             Hope
             of
             Mercy
             for
             ever
             .
          
           
           
             Fifthly
             and
             Lastly
             ,
             ANOTHER
             eternal
             Reason
             upon
             which
             Mercy
             is
             founded
             ,
             and
             rendered
             
               morally
               Good
            
             ,
             is
             the
             Necessity
             of
             it
             to
             the
             tolerable
             Well-being
             of
             
               Humane
               Societies
            
             .
             That
             God
             is
             good
             and
             merciful
             to
             his
             Creatures
             ,
             hath
             been
             sufficiently
             demonstrated
             from
             the
             infinite
             Beatitude
             of
             his
             Nature
             ;
             which
             being
             an
             unbounded
             Ocean
             of
             Bliss
             and
             Happiness
             to
             it
             self
             ,
             must
             needs
             be
             abundantly
             communicative
             of
             Bliss
             and
             Happiness
             to
             others
             ,
             according
             to
             the
             Capacities
             of
             their
             Natures
             .
             Since
             therefore
             
               Humane
               Nature
            
             ,
             of
             all
             these
             sublunary
             Ones
             ,
             contains
             the
             largest
             Capacities
             of
             Happiness
             ;
             we
             may
             be
             sure
             that
             God
             not
             only
             designs
             its
             Welfare
             ,
             but
             that
             he
             hath
             made
             all
             the
             Provisions
             for
             it
             that
             are
             necessary
             in
             order
             thereunto
             .
             Notwithstanding
             which
             ,
             you
             see
             he
             hath
             at
             present
             exposed
             it
             to
             so
             many
             evil
             Accidents
             ,
             and
             Contingencies
             ;
             that
             unless
             those
             that
             are
             happy
             will
             take
             some
             care
             of
             the
             miserable
             ,
             and
             we
             will
             all
             of
             us
             mutually
             succour
             and
             relieve
             one
             another
             ,
             there
             is
             not
             a
             
               sufficient
               Provision
            
             made
             for
             our
             tolerable
             well-being
             in
             this
             World.
             Since
             therefore
             it
             is
             evident
             even
             from
             the
             
               eternal
               Principles
            
             of
             God's
             Nature
             ,
             that
             he
             is
             infinitely
             kind
             and
             benevolent
             to
             us
             ;
             and
             yet
             notwithstanding
             this
             ,
             he
             hath
             
             placed
             us
             in
             a
             condition
             wherein
             we
             need
             
               one
               another's
            
             Mercy
             ,
             and
             cannot
             be
             happy
             without
             it
             ;
             it
             necessarily
             follows
             ,
             that
             it
             is
             his
             Will
             and
             Pleasure
             that
             whereinsoever
             he
             hath
             left
             us
             unprovided
             ,
             we
             should
             mutually
             provide
             for
             one
             another
             ;
             and
             that
             our
             
               own
               Mercy
            
             should
             be
             instead
             of
             a
             Counterpart
             to
             supply
             those
             Defects
             and
             void
             Spaces
             ,
             which
             his
             Providence
             hath
             left
             us
             in
             our
             present
             Happiness
             .
             For
             we
             being
             
               free
               Agents
            
             ,
             God
             did
             not
             so
             provide
             for
             our
             Happiness
             ,
             as
             to
             exclude
             our
             own
             Virtue
             from
             having
             an
             hand
             in
             it
             ;
             but
             hath
             only
             taken
             care
             so
             to
             dispose
             and
             order
             our
             Affairs
             ,
             as
             that
             we
             may
             be
             happy
             ;
             if
             we
             will
             contribute
             our
             Part
             ,
             and
             behave
             our selves
             towards
             
               him
               ,
               our selves
            
             ,
             and
             
               one
               another
            
             ,
             so
             as
             is
             most
             conducive
             to
             our
             own
             ,
             and
             one
             anothers
             Welfare
             .
             Since
             therefore
             he
             designs
             that
             all
             should
             be
             happy
             ,
             and
             in
             order
             thereunto
             ,
             though
             he
             hath
             not
             actually
             made
             them
             so
             ,
             yet
             hath
             fairly
             provided
             that
             all
             may
             be
             so
             ;
             it
             is
             plain
             he
             hath
             left
             something
             to
             be
             done
             on
             our
             Part
             ,
             and
             expects
             we
             should
             every
             one
             contribute
             what
             we
             are
             able
             towards
             every
             other
             Man's
             Happiness
             .
             When
             therefore
             God
             places
             
               another's
               Happiness
            
             ,
             or
             any
             Degree
             of
             it
             within
             the
             Power
             of
             my
             
             Mercy
             ;
             it
             is
             plain
             that
             it
             is
             with
             an
             Intent
             ,
             I
             should
             employ
             that
             Power
             to
             make
             him
             happy
             ;
             and
             consequently
             that
             if
             I
             lavish
             out
             upon
             my
             own
             Pleasures
             and
             Conveniencies
             that
             Power
             to
             relieve
             the
             miserable
             ,
             with
             which
             he
             hath
             entrusted
             me
             ,
             and
             so
             permit
             them
             to
             continue
             miserable
             ,
             I
             am
             an
             unfaithful
             Steward
             to
             his
             Trust
             ,
             and
             responsible
             to
             him
             for
             all
             their
             Miseries
             .
             In
             short
             ,
             since
             God
             by
             the
             eternal
             Bent
             and
             Inclination
             of
             his
             Nature
             aims
             at
             ,
             and
             intends
             our
             Happiness
             ;
             but
             yet
             hath
             put
             us
             into
             a
             condition
             ,
             wherein
             without
             the
             Assistance
             of
             each
             others
             Mercy
             we
             cannot
             be
             tolerably
             happy
             ;
             this
             is
             a
             plain
             Demonstration
             ,
             that
             it
             is
             
               his
               Will
            
             we
             should
             assist
             and
             further
             his
             Intention
             ,
             by
             being
             merciful
             to
             one
             another
             .
             Whilst
             therefore
             God
             permits
             Misery
             in
             one
             ,
             that
             is
             an
             immutable
             Reason
             why
             he
             should
             exact
             Mercy
             from
             another
             ;
             since
             without
             that
             he
             can
             never
             obtain
             his
             End
             ,
             which
             is
             the
             Happiness
             of
             all
             .
             For
             as
             since
             by
             the
             Laws
             of
             Generation
             he
             hath
             ordered
             all
             Men
             to
             come
             into
             the
             World
             weak
             and
             helpless
             ,
             and
             unable
             to
             provide
             for
             themselves
             ;
             he
             was
             bound
             in
             Goodness
             to
             oblige
             their
             Parents
             by
             a
             natural
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             and
             Affection
             ,
             to
             nourish
             and
             take
             Care
             of
             
             them
             ,
             till
             they
             grow
             able
             to
             take
             Care
             for
             themselves
             ,
             that
             so
             they
             might
             not
             be
             utterly
             abandoned
             :
             so
             since
             he
             hath
             thought
             good
             to
             expose
             us
             here
             to
             so
             many
             Miseries
             ,
             and
             Calamities
             ;
             he
             stood
             obliged
             ,
             by
             the
             
               eternal
               Benignity
            
             of
             his
             Nature
             ,
             to
             oblige
             us
             by
             all
             the
             Bowels
             of
             Mercy
             to
             succour
             and
             relieve
             one
             another
             ,
             till
             we
             are
             grown
             up
             to
             that
             Perfection
             of
             Happiness
             wherein
             we
             shall
             have
             no
             more
             need
             of
             Succour
             ;
             that
             so
             at
             present
             we
             may
             not
             be
             left
             destitute
             and
             forlorn
             ,
             but
             may
             find
             all
             that
             Relief
             in
             one
             another's
             Mercy
             ,
             which
             is
             wanting
             to
             us
             in
             his
             
               immediate
               Providence
            
             .
             For
             't
             is
             for
             wise
             and
             merciful
             Ends
             that
             he
             permits
             us
             to
             be
             miserable
             here
             ,
             to
             correct
             our
             Follies
             ,
             and
             polish
             and
             cultivate
             our
             Nature
             ,
             and
             train
             us
             up
             under
             a
             severe
             Discipline
             into
             a
             State
             of
             
               Everlasting
               Happiness
            
             ;
             and
             therefore
             for
             the
             Redress
             of
             these
             Miseries
             ,
             which
             for
             our
             Good
             he
             is
             fain
             to
             inflict
             upon
             us
             ,
             it
             was
             necessary
             he
             should
             Consign
             us
             to
             the
             Protection
             of
             one
             anothers
             Mercy
             :
             that
             so
             this
             for
             the
             present
             might
             be
             a
             Cordial
             to
             our
             Griefs
             ,
             a
             Supply
             to
             our
             Wants
             ,
             an
             Ease
             to
             our
             Oppressions
             ,
             and
             a
             Sanctuary
             to
             our
             Calamities
             ;
             till
             Misery
             hath
             effected
             the
             
             gracious
             End
             she
             designed
             it
             for
             ,
             and
             then
             he
             will
             release
             our
             Mercy
             from
             its
             Work
             ,
             and
             permit
             it
             to
             enjoy
             an
             
               Everlasting
               Sabbath
            
             .
             But
             so
             long
             as
             he
             thinks
             fit
             to
             continue
             us
             in
             this
             state
             of
             Misery
             ,
             his
             own
             Benignity
             will
             oblige
             him
             to
             oblige
             us
             to
             assist
             and
             comfort
             one
             another
             ,
             by
             the
             mutual
             Exercise
             of
             our
             Mercy
             ;
             that
             so
             being
             instead
             of
             Gods
             to
             one
             another
             ,
             we
             may
             not
             be
             utterly
             abandoned
             to
             Wretchedness
             ;
             but
             by
             
               mutually
               succouring
            
             each
             other
             might
             all
             of
             us
             be
             tolerably
             happy
             :
             which
             we
             should
             all
             of
             us
             most
             certainly
             be
             ,
             were
             we
             but
             so
             benign
             and
             merciful
             to
             one
             another
             ,
             as
             he
             expects
             and
             requires
             .
          
        
      
       
         
           
           
             
               CHAP.
               I.
            
             Of
             the
             Nature
             of
             Mortification
             .
          
           
             GOD
             having
             made
             us
             free
             Agents
             ,
             and
             planted
             in
             our
             Natures
             an
             uncontroulable
             Liberty
             of
             Choice
             ;
             in
             Wisdom
             he
             hath
             so
             ordered
             and
             disposed
             things
             ,
             that
             as
             we
             cannot
             be
             Miserable
             unless
             we
             will
             ,
             so
             neither
             shall
             we
             be
             happy
             whether
             we
             will
             ,
             or
             no.
             For
             as
             his
             Goodness
             would
             not
             suffer
             him
             to
             make
             us
             necessarily
             miserable
             ,
             so
             neither
             would
             his
             Wisdom
             permit
             him
             to
             entail
             our
             Happiness
             on
             our
             Natures
             ,
             and
             make
             it
             inseparable
             to
             our
             Beings
             ;
             for
             should
             he
             have
             done
             so
             ,
             he
             must
             have
             altered
             the
             Laws
             of
             his
             own
             
               wise
               Creation
            
             ,
             and
             made
             those
             Beings
             to
             act
             necessarily
             ,
             which
             he
             made
             to
             act
             freely
             .
             For
             Happiness
             is
             the
             End
             of
             all
             our
             Actions
             ;
             and
             therefore
             should
             God
             have
             made
             that
             necessary
             to
             us
             ,
             he
             must
             have
             made
             us
             to
             act
             towards
             it
             with
             the
             same
             Necessity
             as
             inanimate
             Bodies
             do
             towards
             their
             proper
             Center
             ;
             and
             consequently
             there
             would
             have
             been
             no
             such
             thing
             ,
             as
             a
             
               free
               Agent
            
             in
             the
             lower
             World.
             That
             
             we
             may
             always
             act
             therefore
             according
             to
             the
             Condition
             ,
             and
             Frame
             of
             a
             
               free
               Nature
            
             ,
             the
             Foundations
             of
             all
             our
             Happiness
             and
             Misery
             are
             laid
             in
             the
             
               right
               Use
            
             ,
             or
             Abuse
             of
             our
             Liberty
             ;
             and
             do
             immediately
             spring
             out
             of
             the
             Wisdom
             ,
             or
             Folly
             of
             our
             own
             Choices
             :
             so
             that
             if
             we
             chuse
             wisely
             according
             to
             the
             Laws
             of
             Virtue
             and
             right
             Reason
             ,
             we
             do
             thereby
             advance
             towards
             that
             happy
             and
             heavenly
             State
             we
             were
             created
             for
             :
             as
             on
             the
             contrary
             ,
             if
             we
             chuse
             foolishly
             according
             to
             the
             rash
             Counsels
             of
             our
             own
             
               vicious
               Appetites
            
             and
             
               sensual
               Inclinations
            
             ,
             we
             thereby
             sink
             our selves
             deeper
             and
             deeper
             towards
             the
             Abyss
             of
             endless
             and
             inconceivable
             Misery
             .
             For
             such
             is
             the
             Frame
             and
             Constitution
             of
             our
             Natures
             ,
             that
             we
             cannot
             be
             good
             and
             miserable
             ,
             nor
             vicious
             and
             happy
             :
             and
             accordingly
             the
             Apostle
             sets
             before
             us
             the
             inevitable
             Fate
             of
             our
             own
             Actions
             ,
             Rom.
             viii
             .
             13.
             
             
               If
               ye
               live
               after
               the
               flesh
               ,
               ye
               shall
               die
               ;
               but
               if
               ye
               through
               the
               spirit
               do
               mortifie
               the
               deeds
               of
               the
               body
               ,
               ye
               shall
               live
               .
            
          
           
             What
             these
             Deeds
             of
             the
             Flesh
             ,
             or
             Body
             are
             ,
             the
             Apostle
             telleth
             us
             ,
             Gal.
             v.
             19
             ,
             20
             ,
             21.
             
             
               The
               works
               of
               the
               flesh
               are
               manifest
               ,
               which
               are
               these
               ;
               adultery
               ,
               fornication
               ,
               uncleanness
               ,
               lasciviousness
               ,
               idolatry
               ,
               witchcraft
               ,
            
             
             
               hatred
               ,
               variance
               ,
               emulations
               ,
               wrath
               ,
               strife
               ,
               seditions
               ,
               heresies
               ,
               envyings
               ,
               murders
               ,
               drunkenness
               ,
               revellings
               ,
               and
               such
               like
               ;
               and
               they
               which
               do
               such
               things
               ,
               shall
               not
               inherit
               the
               kingdom
               of
               God.
            
             This
             is
             the
             Muster-roll
             of
             that
             formidable
             Army
             of
             Wickednesses
             ,
             with
             which
             we
             are
             to
             engage
             ,
             and
             which
             we
             must
             vanquish
             ,
             or
             perish
             for
             ever
             .
             
               If
               ye
               mortify
               the
               deeds
               of
               the
               body
               ,
               ye
               shall
               live
            
             ;
             i.
             e.
             if
             ye
             kill
             and
             destroy
             them
             ,
             if
             ye
             wholly
             cease
             from
             them
             ,
             both
             as
             to
             the
             outward
             Act
             of
             them
             ,
             and
             the
             inward
             Appetite
             and
             Inclination
             towards
             them
             :
             For
             Mortification
             doth
             not
             only
             consist
             in
             a
             formal
             Abstinence
             from
             the
             outward
             Acts
             of
             Sin
             ,
             or
             a
             superficial
             Skinning
             over
             the
             Orifice
             of
             its
             Wounds
             ;
             but
             searches
             to
             the
             very
             bottom
             of
             that
             putrid
             Core
             within
             ,
             and
             eats
             out
             the
             
               inward
               Corruption
            
             ,
             from
             whence
             those
             outward
             Blisters
             arise
             :
             It
             purges
             the
             Heart
             as
             well
             as
             the
             Hands
             ,
             and
             drains
             those
             
               impure
               Inclinations
            
             ,
             which
             are
             the
             Springs
             of
             all
             Impiety
             and
             Wickedness
             .
          
           
             BUT
             to
             handle
             this
             Subject
             more
             particularly
             ,
             I
             shall
             do
             these
             three
             things
             ;
          
           
             
               First
               ,
               SHEW
               wherein
               Mortification
               consists
               .
            
             
               Secondly
               ,
               WHAT
               are
               the
               Proper
               Instruments
               of
               it
               .
            
             
               
               Thirdly
               ,
               WHAT
               are
               the
               most
               prevailing
               Motives
               to
               it
               .
            
          
           
             I.
             WHEREIN
             doth
             Mortification
             consist
             ?
             I
             answer
             in
             these
             three
             Things
             .
             1.
             
             In
             Abstinence
             from
             the
             outward
             Acts
             of
             Sin.
             2.
             
             In
             not
             consenting
             unto
             any
             Sin.
             3.
             
             In
             a
             
               constant
               Endeavour
            
             to
             extinguish
             our
             involuntary
             Sins
             .
          
           
             I.
             MORTIFICATION
             requires
             Abstinence
             from
             the
             outward
             Acts
             of
             Sin
             :
             For
             it
             is
             impossible
             that
             any
             Man
             should
             mortify
             his
             Lusts
             ,
             while
             he
             indulges
             himself
             in
             the
             free
             Practice
             of
             them
             ;
             because
             Practice
             is
             the
             Fuel
             that
             foments
             and
             feeds
             the
             inward
             vicious
             Inclinations
             ,
             and
             both
             pampers
             and
             enrages
             the
             lustful
             Appetites
             of
             the
             Soul.
             For
             that
             Delight
             which
             we
             reap
             from
             acting
             our
             own
             Concupiscences
             ,
             doth
             but
             increase
             and
             provoke
             them
             ;
             it
             being
             natural
             to
             Men
             ,
             when
             they
             have
             been
             pleased
             with
             any
             Action
             ,
             to
             be
             more
             vehemently
             inclined
             to
             repeat
             it
             ;
             the
             Delight
             which
             they
             found
             in
             the
             former
             Enjoyment
             provoking
             their
             Desires
             to
             enjoy
             it
             again
             .
             So
             that
             we
             may
             as
             well
             hope
             to
             put
             out
             a
             Fire
             by
             a
             continual
             feeding
             it
             with
             Fuel
             ,
             and
             blowing
             it
             into
             Flame
             ;
             as
             to
             mortify
             a
             Lust
             ,
             whilst
             by
             our
             continued
             practising
             it
             we
             nurse
             and
             cherish
             it
             ,
             and
             do
             at
             once
             
               both
               feed
            
             and
             irritate
             
             its
             Flames
             .
             If
             therefore
             we
             would
             ever
             mortify
             the
             Lusts
             of
             the
             Flesh
             ,
             we
             must
             strictly
             restrain
             our selves
             from
             all
             outward
             Acts
             of
             them
             :
             For
             whilst
             we
             indulge
             our selves
             in
             these
             ,
             we
             feed
             our
             Disease
             ,
             and
             pamper
             our
             bad
             Inclinations
             into
             vicious
             Habits
             ,
             and
             our
             vicious
             Habits
             into
             sinful
             Necessities
             .
          
           
             II.
             MORTIFICATION
             consists
             in
             the
             Dissent
             of
             our
             Wills
             from
             all
             sinful
             Proposals
             .
             'T
             is
             no
             piece
             of
             Mortification
             for
             a
             Man
             to
             abstain
             only
             from
             the
             outward
             Acts
             of
             Sin
             ,
             if
             in
             the
             mean
             time
             his
             Will
             is
             so
             far
             consenting
             to
             it
             ,
             as
             that
             he
             would
             practise
             it
             ,
             were
             it
             not
             for
             some
             intervening
             hindrances
             ,
             or
             for
             want
             of
             a
             fair
             Opportunity
             .
             For
             in
             the
             Eye
             of
             God
             ,
             to
             which
             our
             inmost
             Thoughts
             and
             Purposes
             are
             all
             open
             and
             unmasked
             ,
             the
             Will
             to
             Sin
             is
             the
             Sin
             that
             is
             willed
             ,
             though
             it
             should
             never
             proceed
             into
             Action
             :
             With
             Him
             it
             is
             acted
             as
             soon
             as
             it
             is
             conceived
             ,
             and
             it
             is
             conceived
             as
             soon
             as
             ever
             it
             is
             thought
             of
             with
             Consent
             :
             It
             grows
             in
             the
             Delight
             we
             take
             in
             the
             Speculation
             of
             it
             ,
             but
             is
             ripened
             in
             the
             Resolution
             of
             committing
             it
             .
             For
             when
             once
             we
             are
             resolved
             upon
             it
             ,
             our
             Heart
             hath
             done
             its
             utmost
             towards
             it
             ;
             and
             so
             our
             consenting
             to
             it
             makes
             it
             perfect
             Sin
             ,
             though
             it
             should
             
             never
             break
             out
             into
             Action
             .
             So
             that
             't
             is
             Nonsense
             to
             talk
             of
             mortifying
             our
             Sin
             ,
             while
             it
             hath
             the
             Consent
             of
             our
             Wills
             ;
             for
             though
             it
             is
             more
             dangerous
             in
             the
             Action
             ,
             and
             approaches
             nearer
             to
             a
             Habit
             ,
             because
             the
             Consent
             continues
             all
             the
             while
             we
             commit
             it
             ,
             and
             is
             confirmed
             by
             the
             Pleasure
             we
             reap
             in
             the
             Commission
             ;
             yet
             still
             it
             is
             Sin
             ,
             though
             it
             is
             only
             consented
             to
             ;
             and
             it
             lives
             in
             the
             Purpose
             ,
             though
             it
             breaths
             not
             out
             into
             the
             Practice
             .
             Our
             Enemy
             is
             not
             conquered
             ,
             when
             it
             is
             only
             shut
             up
             within
             its
             Holds
             ;
             and
             it
             doth
             but
             fortify
             it self
             within
             ,
             while
             it
             wants
             Opportunities
             to
             sally
             out
             into
             Action
             .
             If
             we
             do
             not
             sin
             ,
             only
             because
             we
             cannot
             ,
             or
             because
             we
             want
             Opportunity
             ,
             we
             are
             but
             Devils
             in
             Chains
             ;
             and
             are
             never
             the
             less
             guilty
             ,
             because
             we
             cannot
             do
             as
             much
             Mischief
             as
             we
             would
             :
             For
             he
             that
             would
             sin
             if
             he
             could
             ,
             hath
             sinned
             already
             as
             far
             as
             he
             is
             able
             ;
             and
             so
             is
             every
             whit
             as
             criminal
             in
             the
             Account
             of
             God
             ,
             as
             he
             that
             doth
             sin
             when
             he
             can
             .
             The
             Mortification
             of
             our
             Lusts
             therefore
             doth
             necessarily
             imply
             the
             withdrawing
             the
             Consent
             of
             our
             Wills
             from
             them
             ,
             and
             the
             final
             divorcing
             them
             from
             the
             Embraces
             of
             our
             Choice
             ;
             for
             while
             they
             enjoy
             our
             Consent
             ,
             they
             live
             in
             us
             ,
             and
             rule
             us
             ,
             though
             they
             should
             
             never
             have
             the
             Opportunity
             to
             come
             abroad
             into
             our
             Practice
             .
          
           
             III.
             MORTIFICATION
             consists
             in
             a
             
               constant
               Endeavour
            
             to
             subdue
             our
             involuntary
             Appetites
             and
             Inclinations
             to
             sin
             .
             It
             is
             not
             sufficient
             that
             we
             do
             not
             practise
             sin
             ,
             nor
             consent
             to
             the
             Practice
             of
             it
             ;
             but
             we
             must
             make
             it
             our
             
               constant
               Endeavour
            
             to
             wean
             ,
             and
             abstract
             ourselves
             from
             those
             
               evil
               Tendencies
            
             and
             Inclinations
             ,
             which
             we
             have
             contracted
             by
             our
             former
             Sins
             :
             For
             though
             these
             Inclinations
             remaining
             in
             us
             are
             no
             farther
             our
             Sin
             ,
             than
             we
             do
             yield
             and
             consent
             to
             them
             ;
             yet
             while
             we
             patiently
             harbour
             them
             within
             our
             Bosoms
             ,
             and
             do
             not
             honestly
             endeavour
             to
             smother
             and
             extinguish
             them
             ,
             they
             are
             chosen
             and
             voluntary
             ;
             and
             have
             the
             very
             Bane
             and
             Formality
             of
             Sin
             in
             them
             .
             Though
             we
             should
             be
             disabled
             from
             Acts
             of
             Adultery
             ,
             yet
             while
             we
             retain
             with
             Delight
             our
             Inclinations
             towards
             it
             ,
             and
             quietly
             please
             our selves
             in
             the
             fantastick
             Joys
             of
             it
             ;
             whilst
             we
             freely
             entertain
             its
             lewd
             and
             
               filthy
               Ideas
            
             ,
             and
             suffer
             them
             to
             walk
             to
             and
             fro
             upon
             the
             Stage
             of
             our
             Fancies
             without
             Check
             or
             Controul
             ;
             we
             are
             still
             adulterous
             in
             the
             sight
             of
             God
             ,
             to
             whom
             our
             Lust
             is
             as
             obvious
             within
             the
             Closet
             of
             our
             Minds
             ,
             as
             upon
             the
             Theatre
             of
             our
             
             Practice
             .
             We
             must
             not
             think
             therefore
             that
             our
             Sin
             is
             mortified
             ,
             because
             we
             neither
             practise
             nor
             consent
             to
             the
             Practice
             of
             it
             ;
             for
             while
             we
             have
             any
             Inclinations
             to
             sin
             remaining
             in
             us
             ,
             we
             must
             endeavour
             to
             subdue
             and
             conquer
             them
             .
             If
             we
             do
             not
             ,
             we
             have
             only
             forced
             our
             Enemy
             into
             his
             last
             Retreat
             ,
             where
             by
             our
             own
             Neglect
             we
             give
             him
             Opportunity
             to
             rally
             and
             reinforce
             himself
             against
             us
             :
             For
             our
             Sin
             still
             lives
             in
             our
             Inclination
             to
             sin
             ,
             and
             will
             soon
             ,
             if
             it
             be
             not
             beaten
             thence
             ,
             recover
             its
             broken
             Forces
             ,
             and
             grow
             as
             formidable
             as
             ever
             .
             'T
             is
             true
             ,
             he
             that
             doth
             not
             consent
             to
             his
             own
             evil
             Appetites
             ,
             but
             constantly
             denies
             them
             those
             
               vicious
               Gratifications
            
             which
             they
             crave
             ,
             taketh
             an
             infallible
             Course
             to
             starve
             and
             destroy
             them
             :
             For
             as
             these
             were
             first
             raised
             in
             us
             ,
             and
             afterwards
             nourished
             into
             Nature
             by
             our
             vicious
             Practices
             ;
             so
             by
             refusing
             to
             practise
             those
             Sins
             which
             they
             incline
             us
             to
             ,
             and
             by
             practising
             the
             
               contrary
               Virtues
            
             ,
             we
             shall
             by
             degrees
             abate
             the
             Strength
             and
             Vigour
             of
             them
             :
             And
             as
             they
             decay
             ,
             so
             
               holy
               Inclinations
            
             will
             spring
             up
             in
             their
             room
             ;
             which
             being
             heightened
             and
             made
             intense
             by
             a
             constant
             Practice
             of
             Holiness
             ,
             will
             by
             degrees
             expel
             these
             our
             
               vicious
               Inclinations
            
             ,
             and
             grow
             into
             
             Nature
             and
             Habit.
             But
             meerly
             to
             abstain
             from
             the
             outward
             Acts
             of
             Sin
             ,
             is
             a
             tedious
             way
             of
             mortifying
             our
             inward
             Inclinations
             towards
             it
             ;
             for
             
               vicious
               Appetites
            
             will
             live
             a
             great
             while
             ,
             even
             upon
             
               innocent
               Gratifications
            
             .
             Though
             we
             should
             be
             drunk
             no
             more
             ,
             yet
             if
             we
             indulge
             our selves
             the
             
               utmost
               Liberties
            
             of
             Sobriety
             ,
             that
             will
             continue
             our
             Appetite
             to
             Intemperance
             :
             Though
             we
             should
             abstain
             from
             all
             outward
             Acts
             of
             Lasciviousness
             ,
             yet
             unless
             we
             deny
             our selves
             some
             of
             the
             lawful
             Pleasures
             of
             the
             Body
             ,
             these
             will
             foment
             our
             wanton
             Inclinations
             :
             Though
             we
             should
             not
             suffer
             our
             Rage
             and
             Spight
             and
             Malice
             to
             express
             themselves
             in
             any
             prohibited
             Actions
             ;
             yet
             if
             we
             allow
             our selves
             even
             in
             lawful
             Anger
             ,
             and
             just
             Resentments
             of
             Injuries
             ,
             this
             will
             for
             a
             great
             while
             preserve
             and
             keep
             alive
             our
             most
             black
             and
             devilish
             Propensions
             .
             And
             besides
             that
             ,
             this
             way
             of
             abstaining
             meerly
             from
             Sin
             will
             make
             the
             business
             of
             Mortification
             tedious
             ,
             it
             is
             also
             full
             of
             Hazard
             and
             Difficulty
             :
             For
             he
             that
             only
             abstains
             from
             Sin
             ,
             and
             gratifies
             his
             Inclinations
             as
             far
             as
             lawfully
             he
             may
             ,
             is
             every
             moment
             in
             danger
             of
             exceeding
             the
             Line
             that
             parts
             the
             utmost
             of
             what
             is
             lawful
             from
             the
             nearmost
             of
             what
             is
             sinful
             .
             For
             Inclination
             ,
             
             like
             all
             other
             Motions
             ,
             is
             always
             swiftest
             when
             it
             is
             nearest
             its
             Center
             ;
             and
             when
             once
             it
             is
             within
             the
             Reach
             and
             Attraction
             of
             its
             beloved
             Vice
             ,
             then
             it
             hurries
             towards
             it
             with
             Fury
             and
             Impatience
             ;
             insomuch
             that
             many
             times
             our
             Conscience
             proves
             too
             weak
             to
             stop
             the
             course
             of
             its
             impetuous
             Motions
             :
             And
             then
             when
             once
             it
             hath
             tasted
             the
             forbidden
             Pleasure
             of
             its
             Sin
             ,
             it
             immediately
             recovers
             all
             its
             
               impaired
               Strength
            
             ,
             and
             many
             times
             grows
             
               more
               fell
            
             and
             outragious
             than
             ever
             ;
             and
             so
             the
             Ground
             we
             got
             in
             a
             Month's
             Abstinence
             from
             our
             Sin
             ,
             we
             lose
             again
             in
             a
             Moment's
             Enjoying
             it
             ;
             by
             which
             means
             the
             Work
             of
             Mortification
             becometh
             extreamly
             difficult
             and
             hazardous
             .
             Wherefore
             if
             ever
             we
             mean
             to
             conquer
             our
             
               bad
               Inclinations
            
             ,
             we
             must
             not
             only
             abstain
             from
             the
             Sins
             we
             are
             inclined
             to
             ,
             but
             also
             from
             the
             Occasions
             of
             them
             .
             If
             it
             be
             Sensuality
             ,
             we
             must
             starve
             it
             out
             by
             prudent
             Fasting
             and
             Abstinence
             ;
             if
             Devilishness
             ,
             we
             must
             force
             it
             out
             by
             thwarting
             and
             contradicting
             it
             in
             the
             course
             of
             our
             Practice
             ,
             and
             keep
             it
             at
             the
             greatest
             distance
             from
             it
             :
             For
             
               evil
               Inclinations
            
             are
             not
             to
             be
             mortifyed
             without
             Force
             and
             Violence
             ,
             and
             like
             crooked
             Staves
             ,
             the
             speediest
             way
             to
             make
             them
             strait
             ,
             is
             to
             keep
             them
             bent
             
             for
             a
             while
             the
             contrary
             way
             .
             This
             therefore
             is
             implied
             in
             our
             honest
             Endeavour
             to
             mortify
             our
             
               involuntary
               Inclinations
            
             to
             sin
             ,
             that
             we
             do
             not
             only
             forbear
             the
             sin
             it self
             ,
             but
             avoid
             the
             Occasions
             that
             lead
             to
             it
             ;
             and
             deny
             our selves
             those
             lawful
             Liberties
             ,
             which
             do
             nearly
             approach
             it
             ,
             and
             set
             us
             upon
             the
             brink
             of
             it
             .
             And
             thus
             you
             see
             wherein
             Mortification
             consists
             ,
             namely
             in
             abstaining
             from
             the
             
               outward
               Act
            
             ,
             and
             
               inward
               Consent
            
             to
             sin
             ,
             and
             in
             a
             
               constant
               Endeavour
            
             to
             mortify
             those
             
               involuntary
               Inclinations
            
             to
             sin
             ,
             which
             we
             have
             contracted
             in
             any
             former
             Course
             of
             wilful
             sinning
             .
          
        
         
           
             
               CHAP.
               II.
            
             Of
             the
             Means
             ,
             and
             Instruments
             of
             Mortification
             .
          
           
             HAVING
             explained
             wherein
             Mortification
             consists
             ,
             I
             proceed
             in
             the
             next
             place
             to
             consider
             what
             are
             the
             Means
             and
             Instruments
             of
             it
             :
             And
             these
             are
             chiefly
             these
             Six
             ;
          
           
             
             
               First
               ,
               FAITH
               .
            
             
               Secondly
               ,
               CONSIDERATION
               .
            
             
               Thirdly
               ,
               RESOLUTION
               .
            
             
               Fourthly
               ,
               DISCIPLINE
               .
            
             
               Fifthly
               ,
               FREQUENT
               receiving
               of
               the
               Sacrament
               .
            
             
               Sixthly
               ,
               CONSTANT
               Prayer
               .
            
          
           
             I.
             FAITH
             ,
             or
             a
             thorough
             Belief
             of
             the
             Truth
             of
             our
             Religion
             ;
             which
             will
             furnish
             us
             with
             such
             Arguments
             against
             our
             Lusts
             ,
             as
             all
             the
             Temptations
             they
             can
             muster
             up
             will
             never
             be
             able
             to
             resist
             .
             Hence
             St.
             Iohn
             tells
             us
             ,
             that
             
               This
               is
               the
               victory
               that
               overcometh
               the
               world
               ,
               even
               our
               faith
               .
            
             1
             Epist.
             v.
             4.
             where
             by
             the
             World
             we
             are
             to
             understand
             all
             those
             Temptations
             to
             sin
             ,
             that
             do
             arise
             from
             these
             outward
             worldly
             Objects
             wherewithal
             we
             are
             here
             surrounded
             .
             Faith
             therefore
             must
             needs
             be
             a
             mighty
             Instrument
             of
             mortifying
             our
             Sins
             ,
             it
             being
             the
             Victory
             whereby
             we
             overcome
             all
             the
             Temptations
             to
             them
             :
             And
             indeed
             a
             firm
             Belief
             of
             the
             mighty
             Arguments
             of
             Christianity
             is
             in
             it self
             such
             an
             
               efficacious
               Means
            
             to
             dissuade
             us
             from
             sinning
             ,
             that
             one
             would
             think
             it
             were
             impossible
             for
             the
             most
             bold
             and
             resolute
             Sinner
             to
             withstand
             it
             .
             For
             who
             but
             a
             mad
             Man
             would
             prostitute
             himself
             to
             the
             Charms
             and
             Flatteries
             of
             a
             base
             Lust
             ,
             that
             
             believes
             that
             Promise
             which
             proposes
             a
             Heaven
             of
             
               immortal
               Ioys
            
             to
             dissuade
             him
             from
             it
             ?
             Who
             would
             be
             frighted
             into
             any
             Sin
             by
             the
             most
             amazing
             Danger
             that
             can
             threaten
             ,
             or
             befal
             him
             ,
             that
             credits
             that
             Threat
             which
             denounces
             a
             Hell
             of
             endless
             and
             
               intolerable
               Woes
            
             against
             every
             wilful
             Transgression
             ?
             Did
             we
             but
             believe
             ,
             that
             it
             cost
             the
             Son
             of
             God
             his
             dearest
             Blood
             to
             redeem
             us
             from
             our
             Sins
             ;
             How
             could
             we
             be
             so
             disingenuous
             to
             our
             best
             Friend
             ,
             as
             to
             harbour
             those
             Lusts
             that
             were
             
               his
               Murderers
            
             ,
             and
             which
             he
             abhors
             more
             than
             the
             Spear
             that
             pierced
             his
             Side
             ,
             or
             the
             Nails
             that
             gored
             his
             Hands
             and
             Feet
             ?
             Yea
             ,
             how
             could
             we
             be
             so
             fool-hardy
             as
             to
             dally
             with
             those
             Sins
             ,
             which
             are
             so
             infinitely
             odious
             unto
             God
             ,
             that
             he
             would
             not
             be
             attoned
             for
             them
             by
             any
             meaner
             Sacrifice
             than
             the
             Blood
             of
             his
             own
             Son
             ?
             In
             a
             word
             ,
             did
             we
             but
             believe
             ,
             that
             we
             must
             all
             appear
             before
             the
             Judgment-Seat
             of
             Christ
             ,
             to
             give
             a
             
               strict
               Account
            
             for
             whatsoever
             we
             have
             done
             in
             the
             Flesh
             ;
             What
             Temptation
             could
             there
             be
             great
             enough
             to
             ballance
             our
             Fear
             of
             that
             dreadful
             Tribunal
             ?
             Doubtless
             ,
             did
             we
             but
             heartily
             believe
             our
             Holy
             Religion
             ,
             there
             is
             nothing
             in
             all
             the
             World
             would
             be
             so
             terrible
             as
             Sin
             to
             us
             ;
             the
             mighty
             Arguments
             of
             the
             
             Gospel
             would
             so
             over-awe
             us
             ,
             that
             we
             should
             not
             be
             able
             to
             think
             of
             it
             without
             Horrour
             and
             Amazement
             ;
             the
             very
             Sight
             of
             it
             would
             scare
             us
             like
             an
             Apparition
             ,
             and
             cause
             us
             to
             run
             away
             from
             it
             in
             as
             great
             a
             Fright
             ,
             as
             if
             the
             Devil
             himself
             were
             at
             our
             heels
             .
             For
             ,
             Lord
             !
             can
             I
             be
             so
             stupid
             ,
             as
             to
             hug
             my
             Lusts
             ,
             while
             I
             believe
             that
             I
             shall
             rue
             for
             it
             to
             all
             Eternity
             ?
             Can
             I
             be
             so
             sensless
             of
             my
             own
             Interest
             ,
             as
             to
             treat
             and
             entertain
             those
             Vices
             ,
             which
             I
             verily
             believe
             will
             rob
             me
             of
             all
             that
             an
             
               everlasting
               Heaven
            
             means
             ?
             No
             ,
             no
             ;
             Did
             I
             but
             believe
             the
             Propositions
             of
             the
             Gospel
             ,
             doubtless
             I
             should
             sooner
             trust
             my
             Body
             among
             ravenous
             Cannibals
             ,
             than
             my
             Soul
             among
             my
             Sins
             ;
             and
             think
             my self
             much
             safer
             among
             Vipers
             and
             Scorpions
             ,
             than
             in
             the
             Embraces
             of
             my
             Lusts
             ;
             which
             whilst
             they
             wrap
             themselves
             in
             amorous
             Folds
             about
             me
             ,
             sting
             me
             with
             an
             
               everlasting
               Venom
            
             .
             But
             our
             Misery
             is
             ,
             that
             we
             are
             most
             of
             
               us
               Christians
            
             by
             chance
             ;
             and
             have
             taken
             up
             our
             Religion
             upon
             trust
             ,
             without
             ever
             satisfying
             our selves
             of
             its
             Credibility
             ,
             or
             troubling
             our selves
             to
             enquire
             why
             or
             wherefore
             ,
             we
             profess
             it
             :
             So
             that
             though
             perhaps
             we
             do
             not
             absolutely
             disbelieve
             ,
             yet
             neither
             can
             we
             be
             properly
             said
             to
             believe
             
             it
             ;
             it
             being
             a
             matter
             we
             never
             troubled
             our selves
             about
             ,
             so
             as
             to
             enquire
             whether
             it
             be
             true
             or
             false
             ;
             and
             therefore
             it
             is
             no
             great
             wonder
             ,
             that
             it
             hath
             so
             
               little
               Effect
            
             upon
             us
             .
             For
             how
             can
             it
             be
             expected
             ,
             that
             we
             should
             be
             affected
             with
             that
             which
             we
             do
             not
             believe
             ;
             or
             be
             persuaded
             to
             part
             with
             those
             Lusts
             that
             are
             so
             dear
             to
             us
             ,
             upon
             Proposals
             that
             we
             give
             
               no
               Credit
            
             to
             ,
             and
             of
             whose
             Truth
             or
             Falshood
             we
             never
             troubled
             our selves
             to
             enquire
             ?
             Let
             us
             therefore
             but
             satisfy
             our
             own
             Reason
             of
             the
             Truth
             of
             our
             Religion
             ,
             by
             considering
             impartially
             those
             mighty
             Evidences
             it
             is
             founded
             upon
             ;
             and
             then
             it
             will
             soon
             captivate
             our
             Souls
             into
             the
             Love
             and
             Obedience
             of
             it
             ;
             and
             none
             of
             our
             Lusts
             will
             be
             able
             to
             withstand
             its
             mighty
             Force
             and
             Efficacy
             ,
             but
             will
             all
             be
             forced
             to
             fall
             down
             before
             it
             ,
             as
             Dagon
             did
             before
             the
             Ark
             of
             the
             Lord.
             This
             therefore
             is
             the
             first
             Instrument
             of
             Mortification
             ,
             viz.
             a
             hearty
             Belief
             of
             the
             Christian
             Religion
             .
          
           
             II.
             ANOTHER
             Instrument
             of
             Mortification
             is
             Consideration
             .
             For
             we
             have
             no
             other
             way
             to
             mortify
             our
             Lusts
             ,
             but
             only
             by
             Reason
             and
             Argument
             ,
             and
             't
             is
             impossible
             that
             any
             Arguments
             should
             persuade
             us
             ,
             unless
             we
             duly
             consider
             the
             Strength
             
             and
             Force
             of
             them
             .
             'T
             is
             true
             ,
             our
             Religion
             furnishes
             us
             with
             sufficient
             Arguments
             to
             baffle
             all
             the
             Temptations
             of
             Sin
             ;
             But
             what
             will
             it
             signify
             to
             have
             good
             Arguments
             in
             our
             Bibles
             ,
             while
             they
             are
             out
             of
             our
             Thoughts
             ,
             and
             are
             not
             at
             all
             regarded
             by
             us
             ?
             Do
             we
             expect
             they
             should
             cure
             our
             Souls
             ,
             as
             Charms
             and
             Amulets
             do
             our
             Bodies
             ,
             meerly
             by
             being
             written
             upon
             Paper
             ,
             and
             worn
             in
             our
             Bosoms
             ?
             Why
             then
             may
             they
             not
             as
             well
             charm
             a
             Swine
             into
             Cleanliness
             ,
             or
             a
             savage
             Tyger
             out
             of
             his
             natural
             Fierceness
             and
             Cruelty
             ?
             But
             alas
             !
             all
             the
             Arguments
             in
             the
             World
             to
             an
             inconsiderate
             Mind
             ,
             are
             but
             like
             so
             many
             Arrows
             shot
             against
             an
             Anvil
             ,
             where
             they
             cannot
             stick
             but
             are
             forced
             to
             rebound
             and
             fly
             off
             again
             without
             making
             any
             Impression
             on
             it
             .
             And
             hence
             in
             the
             Parable
             of
             the
             Seed
             ,
             the
             reason
             which
             our
             Saviour
             assigns
             why
             it
             prospered
             not
             in
             the
             High-way
             ,
             the
             stony
             ,
             and
             thorny
             Ground
             ,
             was
             either
             that
             they
             considered
             not
             
               at
               all
            
             ,
             or
             not
             enough
             ,
             Matth.
             xiii
             .
             19
             ,
             20
             ,
             21
             ,
             22.
             either
             they
             were
             
               wholly
               inconsiderate
            
             ,
             so
             that
             the
             Seed
             of
             God's
             Word
             lay
             scattered
             upon
             the
             surface
             of
             their
             Minds
             ,
             like
             Corn
             upon
             the
             High-way
             ,
             to
             be
             picked
             ,
             and
             devoured
             by
             the
             Fowls
             of
             the
             Air
             ;
             or
             they
             considered
             but
             
             a
             little
             ,
             so
             that
             the
             Divine
             Seed
             being
             not
             throughly
             rooted
             in
             them
             ,
             produced
             only
             a
             present
             Fit
             ,
             and
             pang
             of
             Religion
             ,
             which
             in
             the
             Heat
             of
             the
             next
             Temptation
             withered
             and
             died
             away
             ;
             or
             else
             they
             considered
             but
             by
             halves
             ,
             their
             Minds
             being
             all
             over-grown
             with
             worldly
             Cares
             and
             Thoughts
             ,
             which
             quickly
             choked
             that
             Holy
             Seed
             ,
             and
             rendered
             it
             barren
             and
             unfruitful
             .
             Thus
             Inconsideration
             ,
             you
             see
             ,
             will
             render
             the
             most
             powerful
             Motives
             insignificant
             ;
             and
             it
             will
             be
             to
             no
             purpose
             for
             Religion
             to
             knock
             at
             the
             door
             of
             our
             Souls
             ,
             while
             our
             Reason
             is
             asleep
             ,
             and
             our
             Understandings
             deaf
             to
             its
             Importunities
             .
             But
             would
             we
             be
             but
             so
             true
             to
             our
             own
             Interest
             ,
             as
             to
             inure
             our selves
             to
             a
             through
             Consideration
             of
             our
             Religion
             ,
             that
             would
             arm
             us
             with
             such
             invincible
             Arguments
             ,
             as
             none
             of
             our
             Lusts
             would
             be
             able
             to
             withstand
             ;
             and
             we
             should
             have
             so
             many
             good
             Thoughts
             ,
             like
             
               Guardian
               Angels
            
             ,
             perpetually
             encamped
             about
             us
             ,
             that
             whensoever
             the
             Devil
             or
             the
             World
             besieged
             us
             ,
             they
             would
             find
             our
             Souls
             impregnably
             fortified
             against
             all
             their
             Batteries
             .
             If
             in
             the
             Morning
             ,
             before
             we
             go
             into
             the
             World
             ,
             we
             would
             sit
             down
             a
             while
             ,
             and
             take
             a
             little
             pains
             to
             antidote
             our
             Souls
             with
             such
             Thoughts
             as
             these
             ;
             
             
               O
               my
               Soul
               !
               now
               am
               I
               going
               into
               the
               midst
               of
               a
               crowd
               of
               temptations
               ,
               where
               ever
               and
               anon
               one
               bad
               Object
               or
               other
               will
               be
               beckoning
               to
               me
               ,
               and
               inviting
               me
               unto
               that
               which
               is
               evil
               ;
               let
               us
               therefore
               consider
               a
               little
               what
               answer
               we
               shall
               return
               to
               all
               their
               importunities
               :
               By
               and
               by
               perhaps
               some
               great
               opportunity
               of
               gain
               may
               present
               it self
               before
               thee
               ,
               to
               tempt
               thee
               to
               a
               fraud
               or
               consenage
               ;
               but
               alas
               !
               What
               a
               poor
               recompence
               will
               a
               little
               Money
               be
               for
               all
               that
               Eternity
               of
               misery
               ,
               whereunto
               I
               shall
               consign
               my self
               by
               it
               ?
               Can
               I
               carry
               this
               sorry
               Pelf
               thither
               with
               me
               ?
               Or
               if
               I
               could
               ,
               can
               I
               bribe
               my
               Flames
               ,
               or
               corrupt
               my
               Tormentors
               with
               it
               ?
               And
               shall
               I
               for
               such
               a
               trifling
               momentary
               Gain
               ,
               incur
               such
               an
               everlasting
               Damage
               ?
               When
               I
               have
               thus
               answered
               this
               Temptation
               ,
               perhaps
               immediately
               after
               some
               amorous
               Object
               may
               present
               it self
               ,
               to
               court
               me
               to
               the
               Harlot's
               Bed
               ;
               but
               O
               my
               Soul
               !
               Will
               the
               Pleasures
               I
               am
               promised
               there
               compensate
               the
               loss
               of
               all
               that
               Heaven
               of
               immortal
               Ioys
               ,
               which
               I
               shall
               forfeit
               by
               it
               ?
               And
               if
               they
               will
               not
               ,
               as
               doubtless
               they
               will
               not
               ,
               shall
               I
               be
               so
               childish
               ,
               as
               for
               the
               Pleasures
               of
               a
               moment
               to
               extinguish
               all
               my
               hope
               of
               being
               pleased
               for
               ever
               ?
               And
               when
               thou
               hast
               thus
               baffled
               this
               Temptation
               ,
               perhaps
               thou
               mayst
               be
               solicited
               a
               new
               with
            
             
             
               some
               importunate
               invitation
               to
               Intemperance
               ;
               but
               O
               my
               Soul
               !
               Remember
               the
               bitter
               Agonies
               that
               thy
               Saviour
               endured
               upon
               the
               Score
               of
               thy
               Sins
               ;
               how
               this
               among
               the
               rest
               filled
               his
               deadly
               Cup
               ,
               and
               vomited
               it
               full
               of
               Gall
               and
               Vinegar
               ;
               and
               can
               I
               be
               so
               sensless
               as
               to
               make
               light
               of
               any
               sin
               ,
               the
               guilt
               whereof
               was
               so
               heavy
               as
               to
               crush
               the
               Lord
               of
               Life
               into
               his
               Grave
               ?
               Shall
               I
               be
               so
               disingenuous
               as
               to
               gratifie
               any
               Lust
               ,
               that
               had
               a
               hand
               in
               the
               murder
               of
               my
               dearest
               Saviour
               ,
               my
               Saviour
               who
               loveth
               me
               a
               thousand
               times
               better
               than
               I
               love
               my self
               ?
               And
               now
               no
               sooner
               hast
               thou
               repulsed
               this
               temptation
               ,
               but
               happily
               some
               other
               may
               assault
               thee
               ;
               thou
               mayst
               be
               presented
               with
               a
               favourable
               opportunity
               of
               treating
               thy
               Lusts
               so
               privatly
               and
               securely
               ,
               as
               that
               no
               Eye
               shall
               discover
               thee
               ;
               and
               then
               how
               difficult
               will
               it
               be
               for
               thee
               to
               refuse
               such
               an
               inviting
               Occasion
               :
               but
               consider
               O
               my
               Soul
               !
               thou
               art
               always
               and
               every
               where
               under
               the
               inspection
               of
               thy
               Iudg
               ,
               by
               whose
               righteous
               Doom
               thou
               must
               stand
               or
               fall
               for
               ever
               ;
               and
               he
               that
               seeth
               what
               thou
               dost
               in
               private
               will
               one
               day
               call
               thee
               to
               account
               ,
               and
               openly
               unmask
               all
               thy
               actions
               ,
               and
               present
               them
               bare-faced
               upon
               the
               publick
               Theatre
               before
               all
               the
               world
               of
               Spirits
               ;
               unless
               therefore
               thou
               couldst
               find
               a
               place
               to
               be
               wicked
               in
               where
               God
               might
               not
               see
               thee
               ,
               't
               is
               in
               vain
            
             
             
               to
               promise
               thy self
               coverts
               and
               retirements
               ;
               for
               he
               will
               one
               day
               bring
               to
               light
               all
               thy
               deeds
               of
               Darkness
               ,
               and
               display
               thy
               shame
               to
               the
               open
               view
               of
               the
               world
               :
            
             would
             we
             ,
             I
             say
             ,
             but
             take
             the
             pains
             every
             Morning
             ,
             before
             we
             enter
             into
             the
             World
             ,
             to
             season
             and
             antidote
             our
             Souls
             with
             such
             Meditations
             as
             these
             ,
             it
             would
             doubtless
             mightily
             contribute
             to
             the
             Mortification
             of
             our
             Lusts.
             For
             this
             would
             make
             the
             Arguments
             of
             our
             Religion
             so
             familiar
             to
             us
             ,
             that
             no
             Temptations
             whatsoever
             would
             be
             able
             to
             baffle
             our
             Resolutions
             ;
             which
             being
             backed
             with
             such
             a
             Strength
             of
             Reason
             ,
             would
             stand
             like
             a
             Rock
             of
             Adamant
             ,
             outbraving
             the
             Fury
             of
             those
             Waves
             that
             dash
             themselves
             against
             it
             ,
             and
             forcing
             them
             to
             retire
             after
             all
             their
             threatning
             Rage
             in
             empty
             and
             insignificant
             Foams
             .
             For
             what
             Temptation
             can
             be
             too
             hard
             for
             that
             Soul
             ,
             that
             is
             armed
             with
             the
             Hope
             of
             Heaven
             and
             the
             Fear
             of
             Hell
             ;
             and
             is
             furnished
             with
             Arguments
             from
             all
             the
             Quarters
             of
             Reason
             and
             Religion
             ,
             to
             oppose
             against
             it
             ?
             This
             therefore
             is
             another
             of
             those
             Means
             and
             Instruments
             ,
             by
             which
             we
             are
             to
             Mortifie
             our
             Lusts
             ;
             viz.
             a
             serious
             Consideration
             of
             the
             Motives
             and
             Arguments
             whereby
             we
             are
             to
             oppose
             them
             .
          
           
           
             III.
             ANOTHER
             Instrument
             of
             Mortification
             is
             a
             hearty
             and
             well-grounded
             Resolution
             :
             and
             indeed
             without
             a
             
               firm
               Resolution
            
             it
             is
             in
             vain
             for
             us
             to
             attempt
             the
             mortifying
             of
             our
             Lusts
             ,
             or
             any
             difficult
             Undertaking
             whatsoever
             .
             For
             there
             is
             a
             wide
             Distance
             between
             Thoughts
             and
             Things
             ,
             and
             't
             is
             much
             easier
             to
             discourse
             of
             Things
             than
             to
             pass
             them
             into
             Execution
             :
             for
             
               clear
               Reasonings
            
             are
             accompanied
             with
             a
             wonderful
             Delight
             ,
             because
             there
             we
             engage
             only
             with
             Designs
             ;
             and
             fighting
             only
             with
             the
             Idea's
             of
             Things
             ,
             they
             will
             easily
             suffer
             themselves
             to
             be
             conquered
             by
             us
             ,
             and
             taken
             Captive
             at
             our
             Will
             :
             but
             when
             we
             pass
             into
             Practice
             ,
             that
             will
             revolt
             and
             oppose
             us
             in
             the
             Execution
             ,
             which
             was
             so
             very
             compliant
             in
             the
             Thought
             and
             Meditation
             ;
             then
             you
             will
             find
             that
             you
             must
             wrestle
             stoutly
             with
             those
             Difficulties
             that
             will
             make
             Head
             against
             you
             ,
             and
             that
             these
             will
             put
             you
             to
             a
             greater
             Proof
             of
             your
             Valour
             and
             Constancy
             than
             ever
             you
             did
             imagin
             ;
             so
             that
             unless
             you
             are
             armed
             with
             a
             great
             Strength
             of
             Resolution
             ,
             you
             will
             be
             beaten
             oft
             at
             the
             first
             Attempt
             ,
             and
             meeting
             with
             greater
             Resistance
             than
             you
             expected
             ,
             be
             forced
             upon
             a
             base
             and
             Cowardly
             Retreat
             .
             Now
             to
             form
             a
             firm
             Resolution
             requires
             a
             great
             deal
             
             of
             Prudence
             and
             good
             Conduct
             ;
             for
             it
             is
             of
             great
             avail
             in
             all
             Cases
             to
             
               begin
               well
            
             ;
             and
             as
             a
             Foundation
             well
             laid
             doth
             secure
             the
             Superstructure
             ,
             so
             a
             Resolution
             well
             formed
             will
             render
             the
             Execution
             of
             what
             we
             are
             to
             do
             a
             great
             deal
             more
             easie
             and
             feasible
             ▪
             Before
             we
             do
             resolve
             therefore
             on
             mortifying
             our
             Lusts
             ,
             let
             us
             be
             sure
             to
             make
             use
             of
             the
             former
             Instrument
             of
             Mortification
             ;
             that
             is
             ,
             let
             us
             acquaint
             our selves
             with
             all
             those
             mighty
             Arguments
             against
             sin
             ,
             wherewith
             either
             our
             Reason
             or
             Religion
             can
             furnish
             us
             ;
             and
             let
             us
             consider
             them
             over
             and
             over
             ,
             till
             they
             are
             familiar
             to
             our
             Understandings
             ,
             and
             our
             Thoughts
             have
             extracted
             the
             
               utmost
               Force
            
             of
             them
             :
             for
             which
             End
             it
             will
             be
             necessary
             for
             us
             to
             seek
             Direction
             from
             our
             
               Spiritual
               Guides
            
             .
             Then
             let
             us
             seriously
             consider
             with
             our selves
             ,
             what
             it
             is
             that
             we
             are
             about
             to
             do
             ,
             what
             Vices
             we
             must
             divorce
             ,
             and
             what
             Vertues
             we
             must
             espouse
             ;
             and
             let
             us
             throughly
             inform
             our selves
             before-hand
             of
             all
             the
             foul
             Ways
             ,
             and
             steep
             Ascents
             ,
             and
             dangerous
             Precipices
             that
             are
             in
             the
             Road
             of
             our
             Duty
             :
             and
             then
             as
             you
             go
             along
             in
             your
             Meditations
             ,
             ask
             your
             own
             Hearts
             whether
             there
             be
             any
             Passage
             that
             they
             startle
             at
             ,
             or
             whether
             notwithstanding
             all
             ,
             they
             are
             
             
               seriously
               willing
            
             you
             should
             go
             on
             ?
             Remonstrate
             to
             your
             own
             Souls
             ,
             that
             in
             such
             a
             place
             your
             Lust
             will
             be
             tempting
             you
             with
             the
             Genial
             Pleasures
             of
             an
             
               adulterous
               Bed
            
             ,
             and
             desire
             them
             to
             deal
             plainly
             with
             you
             whether
             they
             can
             be
             deaf
             to
             those
             
               bewitching
               Invitations
            
             ;
             tell
             them
             that
             before
             you
             have
             gone
             many
             Paces
             farther
             ,
             the
             Wants
             of
             
               poorer
               Men
            
             than
             your selves
             will
             be
             soliciting
             your
             Charity
             ,
             and
             desire
             to
             know
             of
             them
             whether
             they
             are
             willing
             you
             should
             
               do
               good
            
             and
             
               trust
               God
            
             for
             a
             Repayment
             ;
             represent
             to
             them
             how
             highly
             you
             may
             be
             provoked
             at
             the
             next
             step
             by
             the
             injurious
             Carriage
             of
             some
             insolent
             Adversary
             ,
             and
             know
             of
             them
             whether
             they
             are
             willing
             to
             contain
             their
             savage
             Passions
             within
             the
             bars
             of
             Reason
             and
             Sobriety
             :
             and
             so
             go
             on
             in
             your
             own
             Thoughts
             through
             all
             the
             Paths
             of
             your
             Duty
             ,
             and
             never
             cease
             putting
             these
             and
             such
             like
             Questions
             distinctly
             to
             your
             own
             Souls
             ,
             till
             they
             give
             an
             
               express
               Consent
            
             to
             every
             Duty
             that
             presses
             for
             a
             Resolution
             .
             And
             it
             will
             very
             much
             conduce
             to
             the
             settling
             of
             a
             
               fixed
               Iudgment
            
             in
             you
             ,
             if
             you
             do
             not
             conclude
             too
             soon
             ,
             but
             weigh
             all
             these
             things
             over
             again
             ;
             if
             you
             would
             ask
             your selves
             the
             next
             Morning
             ,
             whether
             you
             still
             continue
             
             of
             the
             same
             Mind
             ,
             and
             whether
             your
             former
             Consent
             was
             not
             the
             effect
             of
             a
             
               present
               Heat
            
             ,
             or
             whether
             now
             after
             the
             cool
             of
             the
             Night
             you
             do
             
               still
               allow
            
             of
             it
             ;
             for
             in
             all
             probability
             if
             you
             resolve
             in
             hast
             ,
             you
             will
             repent
             at
             leisure
             .
             And
             this
             ,
             I
             doubt
             not
             ,
             is
             the
             Bane
             of
             most
             of
             our
             good
             Resolutions
             ,
             that
             generally
             they
             are
             the
             Effects
             of
             some
             
               transitory
               Passion
            
             ,
             and
             not
             of
             a
             
               sober
               Iudgment
            
             and
             
               serious
               Deliberation
            
             :
             for
             when
             Men
             resolve
             well
             in
             Heats
             of
             Passion
             ,
             they
             resolve
             to
             do
             they
             know
             not
             what
             themselves
             ,
             but
             swallow
             their
             Religion
             by
             the
             Lump
             ,
             without
             considering
             the
             Particulars
             of
             it
             ;
             and
             so
             they
             do
             by
             their
             Duty
             ,
             as
             Men
             do
             with
             bitter
             Pills
             ,
             which
             they
             can
             swallow
             whole
             ,
             but
             when
             they
             come
             to
             chew
             ,
             those
             prove
             so
             distastful
             ,
             that
             presently
             they
             spit
             them
             out
             again
             .
             When
             therefore
             you
             have
             calmly
             considered
             with
             your selves
             all
             the
             Arguments
             against
             your
             Sins
             ,
             and
             all
             the
             Difficulties
             of
             forsaking
             them
             ,
             and
             you
             have
             reason'd
             your
             Wills
             into
             an
             
               express
               Consent
            
             to
             part
             with
             them
             for
             ever
             :
             then
             betake
             your selves
             to
             your
             bended
             Knees
             ,
             and
             in
             the
             most
             solemn
             manner
             devote
             your selves
             unto
             God
             :
             
               O
               Lord
               ,
               I
               acknowledg
               ,
               I
               have
               been
               a
               great
               Offender
               against
               thee
               ;
               and
               that
               my
               past
               life
               has
               been
               nothing
            
             
             
               else
               but
               a
               continued
               Rebellion
               ;
               but
               now
               I
               see
               my
               folly
               ,
               and
               am
               ashamed
               to
               think
               what
               a
               notorious
               Offender
               I
               have
               been
               ;
               wherefore
               here
               I
               solemnly
               promise
               in
               thy
               dreadful
               presence
               ,
               and
               in
               the
               presence
               of
               all
               thy
               holy
               Angels
               ,
               that
               wherever
               I
               have
               done
               amiss
               ,
               I
               will
               do
               so
               no
               more
               :
               be
               witness
               ,
               O
               thou
               Righteous
               Iudg
               of
               the
               World
               ,
               that
               here
               I
               shake
               hands
               with
               all
               my
               darling
               Lusts
               ,
               and
               bid
               them
               adieu
               for
               ever
               :
               wherefore
               be
               gone
               ye
               Soul-destroying
               Vipers
               ,
               that
               have
               twined
               so
               long
               about
               me
               ;
               away
               ,
               ye
               wretched
               Idols
               ,
               whom
               I
               have
               too
               long
               adored
               ;
               for
               in
               the
               name
               of
               God
               I
               am
               fully
               resolved
               never
               to
               entertain
               you
               more
               .
            
             And
             now
             having
             reduced
             our selves
             to
             a
             
               good
               Resolution
            
             of
             Mind
             ,
             our
             greatest
             Difficulty
             is
             over
             :
             for
             so
             long
             as
             we
             keep
             our
             Resolution
             ,
             we
             are
             invincible
             ,
             and
             all
             the
             Powers
             of
             Hell
             will
             not
             be
             able
             to
             prevail
             against
             us
             .
             For
             our
             Wills
             are
             not
             to
             be
             forced
             by
             any
             Power
             whatsoever
             ;
             and
             there
             is
             no
             Temptation
             in
             the
             World
             can
             make
             us
             return
             to
             our
             Sin
             ,
             so
             long
             as
             we
             are
             heartily
             resolved
             against
             it
             :
             so
             that
             all
             we
             have
             now
             to
             do
             is
             to
             keep
             the
             ground
             we
             have
             gotten
             ,
             and
             not
             to
             suffer
             our
             
               Spiritual
               Enemies
            
             to
             batter
             down
             those
             
               good
               Resolutions
            
             we
             have
             raised
             against
             them
             ,
             which
             if
             we
             can
             but
             maintain
             will
             
             infallibly
             secure
             us
             against
             all
             their
             Power
             and
             Malice
             .
          
           
             IV.
             ANOTHER
             Instrument
             of
             Mortification
             is
             a
             wise
             and
             prudent
             Discipline
             .
             When
             by
             Consideration
             we
             have
             brought
             our selves
             to
             a
             thorough
             Resolution
             of
             Amendment
             ,
             then
             to
             confirm
             and
             secure
             our
             Resolution
             ,
             there
             are
             sundry
             wise
             and
             prudent
             Methods
             to
             be
             used
             :
             as
             First
             ,
             a
             frequent
             Repetition
             and
             Renewal
             of
             it
             .
             For
             at
             first
             our
             
               vicious
               Inclinations
            
             will
             muster
             up
             all
             their
             Strength
             against
             our
             Resolution
             ,
             and
             a
             
               perpetual
               Contest
            
             there
             will
             be
             between
             them
             ,
             till
             either
             the
             one
             or
             the
             other
             is
             subdued
             :
             but
             our
             good
             Resolution
             being
             yet
             but
             raw
             and
             infirm
             ,
             will
             ever
             and
             anon
             be
             apt
             to
             flinch
             and
             retreat
             ;
             so
             that
             unless
             we
             often
             renew
             and
             reinforce
             it
             ,
             it
             will
             not
             long
             be
             able
             to
             withstand
             the
             Assaults
             and
             Importunities
             of
             our
             
               vicious
               Inclinations
            
             .
             Wherefore
             if
             we
             mean
             to
             be
             successful
             in
             this
             Work
             of
             Mortification
             ,
             it
             will
             be
             necessary
             for
             some
             time
             at
             least
             till
             the
             Strength
             of
             our
             
               bad
               Inclinations
            
             is
             broken
             ,
             that
             we
             should
             every
             Morning
             before
             we
             go
             abroad
             into
             the
             World
             renew
             our
             Vows
             and
             Resolutions
             of
             Obedience
             ,
             and
             reinforce
             them
             with
             a
             
               serious
               Consideration
            
             of
             those
             great
             Arguments
             whereupon
             they
             were
             first
             founded
             ;
             that
             
             we
             should
             go
             out
             of
             our
             Chambers
             armed
             as
             Men
             that
             wait
             for
             their
             Enemies
             ,
             and
             not
             trust
             our
             own
             Souls
             among
             the
             Temptations
             of
             the
             World
             ,
             till
             we
             have
             first
             chained
             up
             our
             Inclinations
             with
             
               new
               Vows
            
             of
             Fidelity
             .
             Let
             us
             therefore
             every
             day
             as
             soon
             as
             we
             open
             our
             Eyes
             thus
             resolve
             with
             our selves
             ;
             
               I
               am
               now
               going
               into
               a
               world
               of
               Temptations
               ,
               where
               I
               shall
               be
               solicited
               both
               from
               within
               and
               without
               to
               falsifie
               my
               Vows
               which
               I
               have
               made
               to
               my
               God
               ,
               and
               to
               betray
               my
               own
               Soul
               into
               everlasting
               Perdition
               :
               wherefore
               I
               do
               here
               in
               the
               dreadful
               presence
               of
               God
               ,
               and
               of
               my
               Saviour
               ,
               and
               of
               all
               the
               heavenly
               Host
               renew
               and
               ratifie
               again
               the
               good
               Resolutions
               I
               have
               made
               ,
               without
               any
               reservation
               or
               exception
               ;
               and
               whatsoever
               Invitations
               I
               may
               have
               to
               the
               contrary
               ,
               I
               will
               never
               revoke
               this
               promise
               which
               I
               now
               make
               ,
               or
               any
               part
               of
               it
               :
               so
               help
               me
               ,
               O
               my
               God.
            
             And
             if
             for
             a
             while
             we
             would
             but
             use
             our selves
             to
             this
             Method
             ,
             I
             doubt
             not
             but
             we
             should
             quickly
             find
             our
             good
             Resolutions
             so
             strengthened
             and
             confirmed
             ,
             that
             the
             Gates
             of
             Hell
             would
             not
             be
             able
             to
             prevail
             against
             them
             :
             but
             if
             when
             we
             have
             made
             a
             Resolution
             against
             our
             sins
             ,
             we
             do
             not
             take
             care
             to
             confirm
             and
             renew
             it
             ,
             we
             shall
             find
             the
             Strength
             of
             it
             will
             by
             degrees
             so
             decay
             and
             abate
             ,
             that
             at
             last
             it
             will
             be
             foil'd
             
             and
             baffled
             by
             every
             Temptation
             that
             encounters
             it
             .
             This
             therefore
             is
             one
             Part
             of
             that
             wise
             and
             prudent
             Discipline
             we
             are
             to
             exercise
             over
             our selves
             ,
             when
             we
             are
             throughly
             resolved
             against
             our
             sin
             ,
             frequently
             to
             renew
             our
             Resolution
             .
          
           
             II.
             ANOTHER
             Part
             of
             it
             is
             frequent
             Reflection
             upon
             and
             Examination
             of
             our selves
             .
             And
             indeed
             if
             we
             do
             not
             inure
             our selves
             to
             this
             ,
             we
             shall
             very
             often
             sin
             unawares
             without
             either
             considering
             what
             we
             are
             doing
             ,
             or
             reflecting
             upon
             what
             we
             have
             done
             :
             and
             while
             we
             can
             thus
             sin
             without
             Check
             or
             Controul
             ,
             it
             will
             be
             in
             vain
             for
             us
             to
             make
             Resolutions
             of
             Obedience
             .
             For
             still
             the
             Pleasure
             of
             one
             Act
             will
             invite
             us
             to
             another
             ,
             and
             so
             in
             the
             hurry
             of
             our
             worldly
             Occasions
             ,
             we
             shall
             go
             on
             to
             repeat
             sin
             after
             sin
             ,
             without
             heeding
             what
             we
             do
             ,
             or
             repenting
             of
             what
             we
             have
             done
             :
             and
             if
             we
             suffer
             one
             sin
             to
             break
             through
             the
             Fence
             ,
             that
             will
             open
             a
             gap
             for
             others
             to
             follow
             ;
             and
             if
             these
             are
             not
             presently
             stopp'd
             by
             serious
             Reflection
             ,
             they
             will
             make
             the
             Breach
             yet
             wider
             for
             others
             ;
             till
             at
             last
             they
             have
             trodden
             down
             all
             the
             Enclosures
             of
             our
             Resolution
             ,
             and
             laid
             open
             our
             whole
             Souls
             into
             a
             Common
             ,
             and
             Throughfare
             of
             Iniquity
             .
             But
             now
             by
             inuring
             our selves
             to
             a
             frequent
             Reflection
             upon
             and
             Examination
             
             of
             our
             own
             Actions
             ,
             we
             shall
             in
             a
             great
             measure
             prevent
             those
             many
             Surprizes
             which
             otherwise
             will
             be
             unavoidable
             to
             us
             :
             and
             when
             at
             any
             time
             we
             stumble
             at
             unawares
             ,
             the
             Penance
             we
             shall
             undergo
             in
             reflecting
             upon
             our
             fault
             will
             so
             embitter
             the
             Pleasure
             of
             it
             ,
             as
             to
             render
             it
             incapable
             of
             seducing
             us
             again
             .
             Wherefore
             to
             secure
             the
             Mortification
             of
             our
             sins
             ,
             as
             it
             is
             necessary
             that
             every
             Morning
             we
             should
             renew
             our
             Resolution
             against
             it
             ,
             so
             it
             is
             no
             less
             requisite
             that
             every
             Night
             (
             especially
             till
             we
             have
             made
             some
             considerable
             Progress
             )
             we
             should
             seriously
             examin
             our
             Performances
             ,
             whether
             they
             have
             comported
             with
             our
             Resolutions
             ;
             and
             if
             upon
             an
             impartial
             Survey
             of
             our
             own
             Actions
             we
             find
             that
             they
             have
             ,
             let
             us
             lie
             down
             in
             Peace
             ,
             blessing
             and
             adoring
             that
             Grace
             by
             which
             we
             have
             been
             preserved
             .
             But
             if
             we
             are
             conscious
             to
             our selves
             of
             any
             Breach
             that
             we
             have
             made
             upon
             our
             
               Morning
               Vows
            
             of
             Obedience
             ,
             let
             us
             bitterly
             bewail
             our
             own
             Folly
             and
             Baseness
             ,
             and
             reflect
             upon
             it
             with
             the
             greatest
             Shame
             and
             Indignation
             :
             
               What
               have
               I
               done
               ,
               O
               wretched
               Traitor
               that
               I
               am
               ,
               both
               to
               God
               and
               my
               own
               Soul
               ?
               I
               have
               mocked
               the
               great
               Majesty
               of
               Heaven
               ,
               with
               solemn
               vows
               of
               Obedience
               ,
               and
               broke
               the
               most
               sacred
               Ties
               to
            
             
             
               come
               at
               those
               Lusts
               which
               will
               be
               my
               ruin
               :
               what
               can
               I
               plead
               for
               my self
               ,
               Base
               and
               Unworthy
               that
               I
               am
               ?
               With
               what
               face
               can
               I
               go
               into
               his
               dreadful
               presence
               ,
               whom
               I
               so
               lately
               invoked
               to
               be
               Witness
               to
               those
               Vows
               which
               I
               have
               this
               day
               falsified
               ?
               Yet
               go
               I
               will
               ,
               though
               I
               am
               all
               ashamed
               and
               confounded
               ,
               and
               confess
               and
               bewail
               mine
               Iniquity
               before
               him
               .
            
             And
             if
             we
             would
             but
             keep
             our selves
             a
             while
             to
             this
             strict
             Discipline
             ,
             we
             cannot
             imagin
             how
             mightily
             it
             would
             contribute
             to
             the
             Mortification
             of
             our
             Lusts
             :
             it
             would
             make
             our
             Reason
             so
             vigilant
             ,
             and
             our
             Conscience
             so
             tender
             ,
             that
             in
             a
             little
             while
             we
             should
             be
             startled
             with
             every
             
               Appearance
               of
               Evil
            
             ;
             and
             Death
             it self
             would
             not
             be
             so
             terrible
             ,
             as
             Sin
             to
             to
             us
             ;
             the
             Pleasure
             of
             our
             sin
             would
             be
             so
             allayed
             and
             abated
             by
             those
             
               stinging
               Reflections
            
             that
             would
             follow
             it
             upon
             ,
             that
             it
             would
             be
             no
             longer
             capable
             of
             alluring
             and
             seducing
             us
             ;
             and
             the
             dread
             of
             that
             bitter
             Penance
             ,
             which
             we
             must
             undergo
             at
             Night
             ,
             would
             sufficiently
             secure
             us
             against
             the
             Temptations
             of
             the
             Day
             .
          
           
             Thirdly
             and
             Lastly
             ,
             ANOTHER
             Part
             of
             that
             prudent
             Discipline
             which
             we
             are
             to
             exercise
             upon
             our selves
             ,
             is
             to
             keep
             our selves
             at
             as
             great
             a
             distance
             from
             Sin
             ,
             as
             prudently
             and
             conveniently
             we
             can
             .
             He
             that
             will
             mortifie
             his
             Sin
             ,
             must
             at
             first
             
             not
             only
             abstain
             from
             sinning
             ,
             but
             also
             from
             every
             thing
             that
             doth
             nearly
             approach
             and
             border
             upon
             it
             :
             as
             for
             instance
             ,
             it
             is
             not
             sufficient
             to
             mortifie
             an
             intemperate
             Appetite
             ,
             that
             we
             abstain
             from
             Drunkenness
             and
             Gluttony
             ;
             but
             besides
             this
             ,
             we
             must
             for
             a
             while
             at
             least
             be
             very
             abstemious
             ,
             till
             we
             have
             reduced
             our
             Appetite
             from
             its
             wild
             Exorbitances
             ,
             and
             not
             indulge
             to
             our selves
             the
             utmost
             Liberties
             of
             lawful
             Eating
             and
             Drinking
             :
             it
             is
             not
             sufficient
             for
             the
             subduing
             our
             wanton
             Inclinations
             ,
             that
             we
             abstain
             from
             Adultery
             and
             Fornication
             ;
             but
             we
             must
             also
             forbear
             those
             Meats
             and
             Drinks
             ,
             those
             Gestures
             and
             Societies
             ,
             those
             Sights
             and
             Sports
             which
             are
             apt
             to
             administer
             Fuel
             to
             our
             
               immodest
               Flames
            
             :
             to
             tame
             our
             malicious
             and
             revengful
             Passions
             ,
             it
             is
             not
             enough
             that
             we
             abstain
             from
             all
             
               unjust
               Retaliations
            
             of
             Injuries
             ;
             but
             we
             must
             moreover
             restrain
             our selves
             even
             from
             that
             lawful
             Displeasure
             and
             just
             Resentment
             ,
             which
             may
             safely
             be
             allowed
             to
             a
             meek
             and
             charitable
             Disposition
             .
             And
             under
             these
             strict
             Restraints
             we
             must
             keep
             our selves
             for
             a
             while
             ,
             till
             we
             have
             worn
             off
             our
             evil
             Inclinations
             ,
             by
             habituating
             our selves
             to
             the
             contrary
             Vertues
             :
             and
             then
             we
             may
             safely
             unloose
             our
             Bands
             ,
             and
             return
             again
             ,
             to
             our
             lawful
             Freedoms
             .
             But
             
             if
             while
             we
             are
             
               strongly
               inclined
            
             to
             any
             sin
             ,
             we
             will
             venture
             as
             near
             to
             it
             as
             lawfully
             we
             may
             ,
             it
             is
             a
             mighty
             Hazard
             but
             our
             Inclination
             will
             carry
             us
             a
             great
             deal
             farther
             than
             we
             should
             go
             .
             For
             generally
             the
             Transition
             out
             of
             the
             utmost
             of
             what
             is
             lawful
             into
             the
             nearmost
             of
             what
             is
             sinful
             ,
             is
             undiscernable
             ;
             the
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             or
             Line
             that
             metes
             out
             a
             Vertue
             form
             its
             neighbouring
             Vice
             being
             commonly
             so
             small
             ,
             that
             it
             is
             hard
             to
             distinguish
             where
             they
             part
             ,
             or
             to
             find
             out
             the
             just
             Boundary
             whereto
             we
             may
             go
             and
             
               no
               farther
            
             :
             so
             that
             when
             we
             think
             we
             are
             only
             upon
             the
             Extremities
             of
             what
             is
             lawful
             ,
             we
             are
             many
             times
             passed
             the
             Line
             ,
             and
             are
             far
             gone
             within
             the
             Borders
             of
             what
             is
             sinful
             .
             So
             that
             unless
             we
             had
             an
             
               infallible
               Guide
            
             to
             accompany
             us
             in
             all
             our
             Actions
             and
             Circumstances
             ,
             and
             to
             point
             out
             to
             us
             the
             particular
             Limits
             of
             lawful
             and
             unlawful
             ;
             it
             is
             impossible
             we
             should
             be
             safe
             within
             the
             Neighbourhood
             of
             Evil
             :
             but
             like
             those
             who
             dwell
             upon
             the
             Confines
             of
             two
             hostile
             Countries
             ,
             we
             shall
             still
             lie
             open
             to
             Invasion
             on
             every
             side
             .
             For
             our
             bad
             Inclinations
             are
             never
             so
             impatient
             of
             Restraint
             ,
             as
             when
             they
             are
             within
             Prospect
             of
             Satisfaction
             ,
             and
             the
             objects
             which
             attract
             them
             are
             near
             and
             easie
             to
             be
             enjoy'd
             :
             now
             they
             will
             struggle
             with
             
             all
             their
             Might
             against
             our
             Resolution
             ,
             and
             taking
             a
             
               new
               scent
            
             of
             those
             beloved
             Lusts
             whose
             alluring
             Relishes
             they
             had
             almost
             forgotten
             ,
             with
             all
             the
             ties
             of
             Conscience
             we
             shall
             hardly
             be
             able
             to
             withhold
             them
             from
             following
             the
             
               beloved
               Game
            
             .
             So
             that
             unless
             we
             keep
             our selves
             at
             a
             convenient
             Distance
             from
             sin
             ,
             our
             bad
             Inclinations
             will
             be
             always
             within
             View
             of
             Temptation
             ;
             which
             the
             nearer
             it
             is
             ,
             the
             more
             it
             will
             court
             and
             importune
             them
             :
             and
             while
             we
             keep
             near
             our
             sin
             ,
             and
             do
             not
             enjoy
             it
             ,
             we
             do
             but
             tantalize
             our selves
             ,
             and
             enrage
             our
             own
             Hunger
             by
             keeing
             a
             Bait
             before
             us
             which
             we
             dare
             not
             swallow
             .
             If
             ever
             therefore
             we
             mean
             to
             mortifie
             our
             Lusts
             ,
             we
             must
             not
             only
             avoid
             coming
             at
             them
             ,
             but
             so
             far
             as
             we
             can
             ,
             approaching
             towards
             them
             ;
             at
             least
             till
             we
             have
             so
             weaned
             our
             Inclination
             from
             them
             ,
             that
             their
             Nearness
             ceases
             to
             be
             a
             Temptation
             to
             us
             .
             These
             are
             the
             Parts
             of
             that
             wise
             and
             prudent
             Discipline
             ,
             which
             we
             are
             to
             exercise
             upon
             our selves
             ,
             as
             a
             Mean
             and
             Instrument
             to
             mortifie
             our
             Lusts.
             
          
           
             V.
             ANOTHER
             Instrument
             of
             Mortification
             is
             frequent
             Receiving
             of
             the
             Sacrament
             .
             And
             indeed
             I
             do
             not
             know
             any
             
             one
             more
             effectual
             Cause
             ,
             or
             more
             fatal
             Symptom
             of
             the
             Decay
             of
             
               Christian
               Piety
            
             among
             us
             ,
             than
             is
             the
             common
             and
             woful
             Neglect
             of
             this
             
               solemn
               Ordinance
            
             ,
             which
             were
             it
             but
             frequented
             with
             that
             wise
             and
             due
             Preparation
             that
             it
             ought
             to
             be
             ,
             would
             doubtless
             be
             highly
             instrumental
             to
             reform
             the
             World
             ,
             and
             to
             make
             Men
             good
             in
             good
             earnest
             .
             For
             besides
             that
             those
             sacred
             Elements
             are
             by
             
               God's
               Institution
            
             become
             moral
             Conveyances
             of
             the
             
               Divine
               Grace
            
             ,
             whereby
             our
             good
             Resolutions
             are
             nourish'd
             and
             confirm'd
             ;
             there
             we
             have
             represented
             openly
             to
             our
             Senses
             one
             of
             the
             greatest
             Arguments
             against
             Sin
             in
             all
             our
             Religion
             ,
             viz.
             the
             Passion
             and
             Sacrifice
             of
             our
             blessed
             Saviour
             :
             There
             he
             is
             represented
             to
             my
             Eyes
             in
             all
             his
             Wounds
             and
             Agonies
             ,
             bruised
             and
             broken
             for
             my
             Sin
             ,
             and
             bleeding
             to
             expiate
             my
             Transgressions
             .
             And
             ,
             
               O
               my
               obdurate
               Soul
               ,
               canst
               thou
               behold
               this
               tragical
               Spectacle
               ,
               without
               Indignation
               against
               thy
               Sins
               which
               were
               the
               Cause
               of
               it
               ?
               Does
               not
               thy
               Heart
               rise
               against
               thy
               Sins
               ,
               whilst
               thou
               here
               beholdest
               him
               weltering
               in
               his
               Blood
               ,
               and
               hearest
               those
               gaping
               Wounds
               it
               issueth
               from
               proclaiming
               them
               his
               Assassines
               and
               Murderers
               ?
               But
               if
               thou
               hast
               not
               Ingenuity
               enough
               to
               prompt
               thee
               to
               revenge
               thy
               Saviour's
               quarrel
               upon
               these
            
             
             
               his
               mortal
               Enemies
               ,
               yet
               methinks
               Self-love
               would
               move
               thee
               not
               to
               be
               fond
               of
               thy
               Sins
               ,
               when
               thou
               here
               beholdest
               how
               much
               the
               Son
               of
               God
               endured
               to
               expiate
               them
               .
               For
               how
               canst
               thou
               think
               of
               sinning
               without
               Trembling
               and
               Astonishment
               ,
               who
               hast
               here
               before
               thine
               Eyes
               such
               a
               dreadful
               Example
               of
               God's
               Severity
               against
               it
               ?
               Does
               it
               not
               strike
               thy
               Soul
               into
               an
               Agony
               to
               behold
               this
               bloody
               Tragedy
               ,
               wherein
               the
               all-merciful
               Father
               is
               represented
               so
               inexorably
               incensed
               against
               thy
               Sins
               ,
               that
               he
               that
               was
               the
               most
               innocent
               Person
               that
               ever
               was
               upon
               Earth
               ,
               and
               also
               the
               greatest
               Favourite
               that
               ever
               was
               in
               Heaven
               ,
               could
               not
               with
               all
               his
               Prayers
               and
               Tears
               obtain
               thy
               Pardon
               ,
               without
               undergoing
               for
               thee
               the
               bitter
               Agonies
               of
               a
               woful
               Death
               ?
               Sure
               if
               thou
               hast
               any
               one
               Spark
               of
               Love
               in
               thee
               either
               towards
               thy
               Saviour
               ,
               or
               thy self
               ,
               this
               solemn
               Commemoration
               of
               his
               Passion
               cannot
               but
               affect
               thee
               with
               Horror
               and
               Indignation
               against
               thy
               Sins
               .
            
             But
             then
             as
             in
             this
             great
             Solemnity
             we
             do
             commemorate
             our
             Saviour's
             Passion
             ,
             so
             we
             do
             also
             renew
             the
             Vows
             of
             our
             Obedience
             to
             him
             ;
             which
             (
             as
             I
             have
             shewed
             you
             )
             is
             very
             instrumental
             in
             it self
             to
             the
             subduing
             of
             our
             sins
             ;
             but
             much
             more
             ,
             when
             it
             is
             done
             in
             so
             sacred
             a
             manner
             .
             For
             as
             Feasting
             upon
             Sacrifices
             was
             always
             
             used
             as
             a
             federal
             Rite
             ,
             both
             among
             the
             Iews
             ,
             and
             Heathens
             ,
             whereby
             God
             and
             Men
             by
             eating
             together
             did
             mutually
             oblige
             themselves
             to
             one
             another
             ;
             so
             the
             
               Lords
               Supper
            
             being
             a
             Feast
             upon
             the
             Sacrifice
             of
             Christ's
             Body
             and
             Blood
             ,
             when
             we
             come
             thither
             we
             eat
             and
             drink
             of
             his
             Sacrifice
             ,
             and
             do
             thereby
             devote
             our selves
             in
             the
             most
             solemn
             manner
             to
             his
             Service
             :
             We
             swear
             Allegiance
             to
             him
             upon
             his
             own
             Body
             and
             Blood
             ,
             and
             take
             the
             Sacrament
             upon
             it
             ,
             that
             we
             will
             be
             his
             
               faithful
               Votaries
            
             .
             When
             we
             take
             the
             Consecrated
             Symbols
             into
             our
             hands
             ,
             we
             make
             this
             solemn
             Dedication
             of
             our selves
             to
             God
             ;
             
               Here
               we
               offer
               and
               present
               unto
               thee
               ,
               O
               Lord
               ,
               our selves
               ,
               our
               Souls
               and
               Bodies
               to
               be
               a
               reasonable
               holy
               and
               lively
               sacrifice
               unto
               thee
               ,
               and
               here
               we
               call
               to
               witness
               this
               sacred
               Blood
               that
               redeemed
               us
               ,
               and
               those
               vocal
               Wounds
               that
               interceded
               for
               us
               ,
               that
               from
               henceforth
               we
               oblige
               our selves
               never
               to
               start
               from
               thy
               service
               ,
               what
               Difficulties
               soever
               we
               may
               encounter
               in
               it
               ,
               and
               what
               Temptations
               soever
               we
               may
               have
               to
               forsake
               it
               .
            
             Now
             what
             can
             be
             a
             greater
             Restraint
             to
             us
             ,
             when
             we
             are
             solicited
             to
             any
             Evil
             ,
             than
             such
             a
             solemn
             and
             sacred
             Obligation
             ?
             Methinks
             the
             Sense
             of
             that
             
               dreadful
               Vow
            
             that
             is
             upon
             us
             ,
             should
             so
             over-awe
             us
             ,
             that
             we
             
             should
             not
             be
             able
             to
             think
             of
             sinning
             without
             Horror
             :
             
               For
               ,
               Lord
               !
               how
               shall
               I
               dare
               to
               cheat
               and
               defraud
               my
               Neighbour
               ,
               when
               't
               was
               but
               the
               other
               day
               that
               I
               vowed
               to
               be
               honest
               ,
               and
               took
               the
               Sacrament
               upon
               it
               !
               with
               what
               Conscience
               can
               I
               now
               hate
               or
               design
               revenge
               against
               my
               Brother
               ,
               when
               I
               so
               lately
               swore
               unto
               God
               upon
               the
               Body
               and
               Blood
               of
               my
               Saviour
               ,
               that
               I
               would
               love
               and
               forgive
               all
               the
               world
               !
            
             Surely
             if
             Men
             had
             any
             Sense
             of
             God
             ,
             any
             Dram
             of
             Religion
             in
             them
             ,
             they
             would
             not
             be
             able
             after
             such
             engagements
             to
             look
             upon
             any
             Temptation
             to
             sin
             without
             Trembling
             :
             And
             whatsoever
             Pretences
             of
             Unworthiness
             Men
             may
             make
             to
             keep
             themselves
             from
             this
             Ordinance
             ,
             I
             doubt
             not
             but
             the
             great
             Reason
             of
             their
             Neglect
             is
             this
             ,
             that
             they
             love
             their
             Lusts
             ,
             and
             are
             resolved
             whatsoever
             comes
             of
             it
             they
             will
             not
             part
             with
             them
             ;
             and
             so
             they
             will
             not
             come
             to
             the
             Sacrament
             ,
             because
             they
             must
             be
             obliged
             to
             renounce
             their
             Lusts
             there
             ,
             which
             they
             are
             extreamly
             unwilling
             to
             do
             .
             And
             if
             this
             be
             their
             Reason
             ,
             as
             I
             fear
             it
             is
             ,
             they
             are
             unworthy
             indeed
             ,
             the
             more
             Shame
             for
             them
             ;
             but
             it
             is
             such
             an
             Unworthiness
             as
             is
             so
             far
             from
             excusing
             their
             Neglect
             ,
             that
             it
             is
             a
             foul
             Aggravation
             of
             it
             :
             For
             he
             that
             will
             not
             receive
             the
             Sacrament
             ,
             because
             he
             will
             not
             
             renounce
             his
             Lusts
             ,
             makes
             one
             Sin
             the
             Reason
             of
             another
             ,
             and
             so
             pleads
             that
             for
             his
             Excuse
             which
             will
             be
             the
             Cause
             of
             his
             Condemnation
             .
             But
             if
             we
             are
             honestly
             resolved
             to
             part
             with
             all
             our
             Sins
             ,
             and
             can
             but
             willingly
             devote
             them
             as
             Sacrifices
             to
             the
             Altar
             ,
             we
             are
             sufficiently
             prepared
             for
             this
             great
             Solemnity
             ,
             and
             shall
             be
             
               welcome
               Guests
            
             to
             the
             Table
             of
             our
             Lord
             :
             If
             we
             can
             sincerely
             pay
             our
             Vows
             at
             his
             Altar
             ,
             we
             may
             confidently
             take
             the
             
               Cup
               of
               Salvation
               and
               call
               upon
               the
               Name
               of
               the
               Lord.
            
             And
             having
             thus
             chained
             up
             our
             Lusts
             by
             the
             Vows
             of
             Obedience
             we
             have
             paid
             there
             ,
             it
             will
             be
             hard
             for
             them
             to
             shake
             off
             such
             
               mighty
               Fetters
            
             ,
             or
             ever
             to
             get
             loose
             again
             from
             so
             strict
             a
             Confinement
             ;
             especially
             if
             we
             take
             care
             to
             repeat
             this
             our
             
               Sacramental
               Vow
            
             as
             often
             as
             conveniently
             we
             can
             .
             For
             (
             as
             I
             have
             already
             shewed
             you
             )
             the
             
               frequent
               Renewal
            
             of
             our
             holy
             Vows
             and
             Resolutions
             does
             mightily
             tend
             to
             strengthen
             and
             reinforce
             them
             :
             And
             therefore
             it
             is
             worth
             observing
             ,
             how
             much
             care
             Christ
             hath
             taken
             in
             the
             very
             Constitution
             of
             his
             Religion
             ,
             to
             oblige
             us
             to
             a
             constant
             Repetition
             of
             our
             Vows
             and
             good
             Purposes
             .
             For
             at
             our
             first
             Entrance
             into
             Covenant
             with
             him
             ,
             we
             are
             to
             be
             baptized
             ;
             in
             which
             Solemnity
             we
             do
             renounce
             
             the
             Devil
             and
             all
             his
             Works
             ,
             and
             religiously
             devote
             our selves
             to
             his
             Service
             :
             But
             because
             we
             are
             apt
             to
             forget
             our
             Vows
             ,
             and
             the
             matter
             of
             it
             is
             continually
             to
             be
             performed
             ,
             and
             more
             than
             one
             World
             doth
             depend
             upon
             it
             ;
             therefore
             he
             hath
             thought
             fit
             not
             to
             trust
             to
             our
             
               first
               Engagement
            
             ,
             but
             so
             to
             methodize
             our
             Religion
             that
             we
             should
             ever
             and
             anon
             be
             obliged
             to
             give
             him
             
               new
               Security
            
             .
             For
             which
             End
             he
             hath
             instituted
             this
             
               other
               Sacrament
            
             ,
             which
             is
             not
             like
             that
             of
             Baptism
             to
             be
             received
             by
             us
             once
             for
             all
             ,
             but
             is
             to
             be
             often
             repeated
             ;
             that
             so
             at
             every
             return
             of
             it
             we
             might
             be
             obliged
             again
             to
             renew
             our
             old
             Vows
             of
             Obedience
             :
             And
             doubtless
             would
             we
             but
             follow
             this
             good
             Design
             of
             our
             Saviour
             ,
             we
             should
             be
             far
             more
             successful
             in
             our
             Religion
             than
             we
             are
             .
             For
             till
             we
             come
             to
             a
             confirm'd
             State
             of
             Goodness
             ,
             our
             holy
             Fervour
             will
             be
             very
             apt
             to
             cool
             ,
             our
             good
             Purposes
             to
             slacken
             and
             unwind
             ,
             and
             our
             vertuous
             Endeavours
             to
             languish
             and
             grow
             weary
             :
             So
             that
             unless
             we
             revive
             our
             Religion
             by
             frequent
             Restoratives
             ,
             in
             a
             little
             time
             it
             will
             faint
             ,
             and
             dye
             away
             .
             Wherefore
             to
             keep
             it
             alive
             ,
             it
             is
             very
             necessary
             that
             we
             should
             come
             to
             our
             great
             Master's
             Table
             every
             time
             we
             are
             invited
             by
             the
             solemn
             Returns
             
             of
             this
             
               holy
               Festival
            
             ;
             that
             here
             we
             may
             renew
             our
             Vows
             ,
             and
             reinvigorate
             our
             Resolutions
             ,
             and
             repair
             our
             Decays
             ,
             and
             put
             our
             sluggish
             Graces
             into
             a
             
               new
               Fermentation
            
             :
             And
             if
             we
             would
             thus
             frequently
             communicate
             with
             a
             due
             Preparation
             of
             Mind
             ,
             we
             should
             doubtless
             at
             every
             Sacrament
             acquire
             new
             Life
             and
             Vigour
             ,
             and
             our
             
               good
               Resolutions
            
             would
             every
             day
             get
             ground
             of
             our
             
               bad
               Inclinations
            
             ,
             till
             at
             last
             they
             had
             totally
             subdued
             them
             .
          
           
             VI.
             And
             Lastly
             ,
             ANOTHER
             Instrument
             of
             Mortification
             is
             
               constant
               Prayer
            
             .
             For
             besides
             that
             by
             our
             sincere
             and
             
               honest
               Prayers
            
             we
             are
             sure
             to
             obtain
             Strength
             and
             Assistance
             from
             God
             ,
             to
             enable
             us
             to
             vanquish
             and
             subdue
             our
             Lusts
             ,
             he
             having
             promised
             to
             give
             his
             Holy
             Spirit
             unto
             every
             one
             that
             asketh
             it
             :
             Besides
             this
             ,
             I
             say
             ,
             by
             a
             constant
             and
             serious
             Devotion
             our
             Hearts
             will
             be
             filled
             with
             such
             an
             over-awing
             Sense
             of
             God
             ,
             that
             in
             all
             our
             Actions
             we
             shall
             dread
             and
             revere
             his
             Authority
             ,
             and
             be
             ready
             to
             tremble
             at
             every
             Thought
             of
             offending
             him
             .
             For
             there
             is
             nothing
             gives
             us
             such
             a
             quick
             Sense
             of
             God
             ,
             as
             Prayer
             ;
             that
             being
             the
             most
             
               immediate
               Address
            
             that
             we
             can
             make
             to
             him
             ,
             and
             the
             
               highest
               Elevation
            
             of
             our
             Souls
             towards
             
             him
             .
             For
             we
             are
             a
             sort
             of
             Beings
             that
             are
             a
             kin
             to
             two
             Worlds
             ,
             being
             placed
             in
             the
             middle
             between
             Heaven
             and
             Earth
             ,
             as
             the
             common
             Center
             wherein
             these
             distant
             Regions
             meet
             .
             By
             our
             superiour
             Faculties
             we
             hold
             Communion
             with
             the
             spiritual
             World
             ,
             and
             by
             our
             inferiour
             with
             the
             corporeal
             one
             :
             But
             to
             this
             sensible
             or
             corporeal
             World
             we
             lye
             open
             and
             bare
             ,
             all
             its
             Objects
             being
             present
             to
             us
             ,
             and
             striking
             immediately
             on
             our
             Senses
             ;
             whereas
             between
             us
             and
             the
             spiritual
             World
             there
             is
             a
             Cloud
             of
             sensible
             things
             ,
             which
             interrupts
             our
             Prospect
             of
             that
             clear
             Heaven
             above
             them
             ;
             so
             that
             before
             we
             can
             perceive
             that
             which
             is
             Divine
             ,
             we
             must
             remove
             
               this
               World
            
             out
             of
             the
             way
             ,
             and
             withdraw
             our
             Souls
             from
             those
             Thoughts
             and
             Desires
             wherein
             these
             lower
             things
             have
             entangled
             them
             ;
             that
             so
             we
             may
             lye
             open
             to
             the
             heavenly
             Light
             ,
             and
             our
             cold
             Affections
             may
             be
             immediately
             exposed
             to
             the
             enlivening
             Warmths
             of
             the
             Sun
             of
             Righteousness
             .
             And
             hence
             arises
             the
             Necessity
             of
             holy
             Meditations
             and
             devout
             Prayers
             ;
             the
             one
             being
             necessary
             to
             abstract
             our
             Minds
             from
             the
             Objects
             of
             corporeal
             Sense
             ,
             and
             the
             other
             to
             inspire
             our
             Wills
             with
             divine
             Affections
             and
             Inclinations
             :
             For
             Meditation
             furnishes
             our
             Understandings
             
             with
             noble
             Thoughts
             and
             heavenly
             Ideas
             ;
             and
             Prayer
             carries
             out
             our
             Wills
             to
             the
             Love
             of
             them
             ,
             and
             joyns
             our
             Affections
             fast
             to
             them
             ;
             so
             that
             by
             the
             one
             we
             are
             tied
             in
             our
             Minds
             ,
             and
             by
             the
             other
             in
             our
             Choice
             of
             the
             better
             World.
             For
             Prayer
             does
             naturally
             sublimate
             our
             gross
             ,
             and
             earthly
             Passions
             ;
             and
             by
             keeping
             our
             Minds
             intent
             upon
             God
             ,
             it
             wings
             our
             Affections
             towards
             him
             ,
             and
             animates
             them
             with
             Divine
             Fires
             :
             And
             we
             do
             never
             rise
             from
             our
             Knees
             after
             a
             devout
             Address
             unto
             God
             ,
             without
             deriving
             a
             magnetick
             Vertue
             from
             him
             ,
             and
             being
             sensibly
             touched
             with
             his
             Charms
             and
             Attractions
             .
             So
             that
             if
             we
             did
             but
             inure
             our selves
             to
             
               fervent
               Prayer
            
             ,
             those
             holy
             Affections
             which
             we
             should
             suck
             in
             with
             our
             Devotions
             would
             be
             instrumental
             to
             extinguish
             our
             vicious
             Inclinations
             ;
             and
             we
             should
             go
             every
             day
             from
             the
             Throne
             of
             Grace
             with
             such
             a
             lively
             Sense
             of
             God
             ,
             and
             such
             a
             vigorous
             Relish
             of
             Divine
             things
             ,
             as
             would
             be
             sufficient
             to
             antidote
             us
             all
             the
             day
             after
             against
             the
             Venom
             of
             any
             
               sinful
               Contagion
            
             .
             Wherefore
             if
             we
             are
             in
             good
             earnest
             ,
             and
             do
             seriously
             intend
             the
             Mortification
             of
             our
             Lusts
             ,
             let
             us
             every
             day
             before
             we
             go
             into
             the
             World
             be
             seasoning
             of
             our
             Minds
             with
             
               holy
               Devotions
            
             ;
             and
             while
             we
             are
             addressing
             unto
             
             God
             in
             the
             deepest
             Sense
             of
             his
             unbounded
             Perfections
             ,
             and
             of
             our
             own
             Dependence
             upon
             him
             ,
             let
             us
             pour
             out
             our
             Souls
             before
             him
             ,
             and
             make
             an
             hearty
             Oblation
             of
             our
             Souls
             and
             Bodies
             to
             him
             .
             Let
             us
             offer
             up
             our
             Wills
             to
             him
             broken
             and
             contrite
             ,
             that
             he
             may
             put
             them
             into
             what
             Form
             and
             Posture
             he
             pleases
             ;
             shew
             him
             an
             Heart
             that
             quitteth
             all
             Interest
             in
             it self
             ,
             and
             that
             would
             be
             only
             led
             and
             conducted
             by
             him
             ;
             tell
             him
             that
             you
             are
             sensible
             ,
             that
             to
             mortify
             your
             Lusts
             is
             far
             more
             difficult
             than
             to
             resolve
             to
             do
             it
             ;
             and
             beseech
             him
             to
             enable
             you
             to
             be
             valiant
             in
             your
             Actions
             ,
             as
             through
             his
             Grace
             you
             are
             already
             in
             your
             Minds
             and
             Hearts
             ;
             that
             you
             may
             with
             as
             much
             Certainty
             ,
             if
             not
             with
             as
             much
             
               Ease
               ,
               do
            
             and
             effect
             ,
             as
             you
             have
             projected
             and
             resolved
             .
             And
             having
             thus
             implored
             his
             Aid
             ,
             and
             sincerely
             offered
             up
             your selves
             unto
             him
             ,
             you
             have
             laid
             a
             strong
             Engagement
             upon
             him
             not
             to
             abandon
             you
             :
             For
             to
             be
             sure
             he
             will
             not
             throw
             away
             a
             Heart
             ,
             that
             puts
             it self
             thus
             humbly
             into
             his
             hands
             ;
             nor
             suffer
             the
             Devil
             to
             make
             a
             Prey
             of
             that
             which
             hath
             been
             so
             affectionately
             devoted
             to
             him
             .
             For
             it
             was
             by
             the
             Concurrence
             of
             
               his
               Grace
            
             ,
             with
             our
             
               own
               Faculties
            
             ,
             that
             this
             Resolution
             of
             Submission
             to
             him
             was
             begotten
             in
             us
             ;
             
             and
             can
             we
             think
             that
             the
             Father
             of
             Love
             will
             ever
             abandon
             his
             own
             Offspring
             ,
             while
             it
             crys
             out
             to
             him
             ,
             and
             with
             pitiful
             and
             bemoaning
             Looks
             implores
             his
             Aid
             and
             Compassion
             ?
             Surely
             this
             cannot
             choose
             but
             move
             his
             Fatherly
             Bowels
             ,
             and
             make
             them
             yern
             and
             turn
             towards
             it
             ,
             and
             by
             a
             strong
             Sympathy
             draw
             his
             compassionate
             Arm
             to
             aid
             and
             relieve
             it
             .
             Let
             us
             therefore
             but
             faithfully
             use
             our
             own
             Endeavours
             ,
             and
             fervently
             implore
             
               God's
               Grace
            
             ;
             and
             then
             to
             be
             sure
             he
             will
             never
             suffer
             that
             
               Divine
               Fire
            
             ,
             which
             he
             hath
             kindled
             within
             us
             ,
             to
             be
             over-born
             by
             our
             Corruptions
             ;
             but
             will
             kindly
             cherish
             it
             with
             his
             own
             Influence
             ,
             and
             touch
             it
             with
             an
             out-stretched
             Ray
             from
             Himself
             ,
             till
             it
             hath
             burned
             through
             all
             that
             Rubbish
             that
             oppresses
             it
             ,
             and
             till
             it
             rises
             into
             a
             
               victorious
               Flame
            
             .
          
        
         
           
           
             
               CHAP.
               III.
            
             Of
             some
             Motives
             to
             Mortification
             ,
             taken
             from
             the
             Mischiefs
             of
             Sin.
             
          
           
             HAVING
             shewn
             you
             at
             large
             what
             are
             the
             proper
             Instruments
             of
             Mortification
             ,
             I
             shall
             in
             the
             next
             place
             proceed
             to
             press
             you
             with
             some
             prevailing
             Motives
             and
             Arguments
             faithfully
             to
             employ
             and
             use
             them
             .
             And
             here
             I
             shall
             not
             insist
             upon
             those
             Arguments
             which
             arise
             from
             the
             Consideration
             of
             the
             
               future
               State
            
             ,
             because
             these
             will
             fall
             in
             hereafter
             ,
             when
             I
             come
             to
             discourse
             upon
             it
             :
             All
             the
             Arguments
             that
             I
             shall
             here
             urge
             therefore
             to
             press
             you
             to
             mortify
             your
             Sins
             ,
             shall
             be
             drawn
             from
             the
             Consideration
             of
             those
             
               present
               Miseries
            
             and
             Inconveniences
             which
             they
             bring
             you
             into
             .
             And
             these
             I
             shall
             rank
             under
             two
             general
             Heads
             :
          
           
             
               First
               ,
               SUCH
               as
               are
               outward
               and
               Bodily
               .
            
             
               Secondly
               ,
               SUCH
               as
               are
               inward
               and
               Spiritual
               .
            
          
           
             I.
             THE
             outward
             and
             
               Bodily
               Inconveniences
            
             which
             our
             Sins
             bring
             upon
             us
             are
             chiefly
             these
             Four
             ;
          
           
             
             
               First
               ,
               THEY
               destroy
               our
               Health
               and
               shorten
               our
               Lives
               .
            
             
               Secondly
               ,
               THEY
               stain
               our
               Reputation
               .
            
             
               Thirdly
               ,
               THEY
               waste
               our
               Estates
               .
            
             
               Fourthly
               ,
               THEY
               disturb
               even
               our
               
                 sensual
                 Pleasures
              
               and
               Delights
               .
            
          
           
             I.
             CONSIDER
             how
             your
             Sins
             destroy
             your
             Health
             and
             shorten
             your
             Lives
             .
             And
             to
             convince
             you
             of
             this
             ,
             I
             need
             do
             no
             more
             than
             only
             to
             lead
             you
             into
             the
             Slaughter-houses
             of
             Death
             ,
             and
             to
             shew
             you
             how
             thick
             they
             are
             hung
             round
             about
             with
             the
             numerous
             Trophies
             of
             Lust
             and
             Intemperance
             :
             Behold
             ,
             there
             lieth
             an
             Adulterer
             choaked
             with
             the
             stench
             of
             his
             own
             Rottenness
             ;
             there
             a
             Drunkard
             fettered
             with
             Gouts
             ,
             and
             drowned
             in
             Catarrhs
             and
             Dropsies
             ;
             there
             a
             Glutton
             stifled
             with
             the
             Loads
             of
             his
             own
             undigested
             Meals
             ;
             loe
             there
             lye
             the
             dismembred
             Martyrs
             of
             Revenge
             and
             Insolence
             ,
             that
             have
             lost
             their
             Limbs
             upon
             the
             Field
             in
             a
             foolish
             Quarrel
             for
             Vanity
             and
             Mistresses
             ;
             and
             there
             the
             Envoys
             of
             Rapine
             and
             Murder
             ,
             whose
             infamous
             Carkasses
             have
             furnished
             the
             Scaffolds
             and
             the
             Gallows
             .
             These
             and
             such
             like
             woful
             Examples
             almost
             every
             day's
             Experience
             presents
             to
             our
             View
             ,
             which
             one
             would
             think
             were
             sufficient
             to
             warn
             Men
             of
             those
             Vices
             ,
             which
             they
             so
             commonly
             
             find
             attended
             with
             such
             
               tragical
               Effects
            
             :
             And
             indeed
             there
             is
             no
             Vice
             whatsoever
             ,
             but
             does
             one
             way
             or
             other
             undermine
             our
             Health
             ,
             and
             impair
             the
             Strengths
             of
             Nature
             .
             For
             all
             Viciousness
             consists
             in
             an
             Excess
             either
             of
             our
             Passions
             ,
             or
             our
             Appetites
             ;
             and
             it
             is
             plain
             and
             obvious
             ,
             how
             destructive
             to
             our
             Health
             the
             wild
             Excesses
             of
             our
             Appetites
             are
             :
             how
             naturally
             Wantonness
             doth
             melt
             our
             Strength
             ,
             consume
             our
             Spirits
             ,
             and
             rot
             our
             Bones
             :
             how
             Gluttony
             obstructs
             our
             Breath
             ,
             oppresses
             our
             Stomachs
             ,
             and
             drowns
             our
             Bodies
             in
             
               unwholsome
               Crudities
            
             :
             how
             Drunkenness
             inflames
             our
             Livers
             ,
             corrupts
             our
             Blood
             ,
             dilutes
             our
             Brains
             ,
             and
             converts
             us
             into
             walking
             Hospitals
             of
             Diseases
             .
             And
             as
             for
             the
             Excesses
             of
             our
             Passion
             ,
             it
             is
             no
             less
             apparent
             how
             much
             they
             disturb
             and
             discompose
             our
             Natures
             :
             Thus
             Anger
             we
             see
             fires
             the
             Spirits
             and
             inflames
             the
             Blood
             ,
             and
             makes
             the
             Humors
             sharp
             and
             corroding
             :
             Thus
             
               immoderate
               Sorrow
            
             oppresses
             the
             Heart
             ,
             dries
             the
             Bones
             ,
             shrivels
             the
             Skin
             ,
             and
             overcasts
             the
             Spirits
             with
             Clouds
             of
             Melancholy
             :
             Thus
             Envy
             swells
             the
             Hypocondries
             ,
             which
             by
             drinking
             up
             the
             Nourishment
             of
             the
             neighbouring
             Parts
             ,
             makes
             the
             whole
             Body
             lean
             and
             meager
             :
             And
             in
             a
             word
             ,
             thus
             
               excessive
               Fear
            
             stagnates
             
             the
             flowing
             Spirits
             ,
             and
             turns
             the
             Blood
             into
             a
             
               trembling
               Ielly
            
             .
             And
             such
             Disorders
             as
             these
             ,
             when
             they
             are
             frequent
             ,
             must
             needs
             gradually
             undermine
             the
             Forts
             of
             Life
             ,
             and
             hasten
             them
             into
             an
             
               untimely
               Ruin.
            
             Now
             is
             it
             not
             very
             strange
             ,
             that
             those
             Men
             who
             are
             commonly
             so
             over-tender
             of
             their
             Lives
             ,
             should
             be
             fond
             of
             Diseases
             ,
             and
             court
             their
             own
             Executioners
             ?
             That
             they
             should
             choose
             to
             swallow
             Sicknesses
             ,
             to
             drink
             dead
             Palsies
             ,
             and
             foaming
             Epilepsies
             ,
             and
             to
             pass
             through
             so
             severe
             a
             Discipline
             of
             Torments
             ,
             only
             to
             get
             an
             Habit
             of
             destroying
             themselves
             ?
             'T
             is
             true
             indeed
             ,
             some
             there
             are
             that
             have
             been
             so
             naturaliz'd
             to
             their
             Vices
             ,
             that
             they
             cannot
             live
             ,
             nor
             be
             well
             without
             them
             ;
             that
             are
             sick
             while
             they
             are
             temperate
             ,
             and
             are
             not
             able
             to
             sleep
             ,
             but
             in
             a
             Sea
             of
             Liquor
             ,
             and
             are
             fain
             to
             put
             themselves
             into
             Excesses
             of
             Passion
             to
             ferment
             their
             Blood
             ,
             and
             rouse
             their
             drousy
             Spirits
             :
             But
             then
             it
             is
             to
             be
             considered
             ,
             that
             generally
             they
             bring
             themselves
             to
             this
             sad
             pass
             by
             their
             own
             evil
             Habits
             ,
             and
             Customs
             which
             they
             acquire
             ,
             by
             doing
             great
             Violence
             to
             themselves
             ,
             and
             committing
             forcible
             Outrages
             on
             their
             own
             Natures
             .
             There
             is
             no
             
               unreasonable
               Passion
            
             ,
             or
             Appetite
             can
             be
             necessary
             to
             our
             Health
             ,
             or
             Ease
             ,
             till
             we
             are
             
             first
             habituated
             to
             them
             ;
             and
             before
             we
             can
             be
             habituated
             ,
             we
             must
             undergo
             a
             tedious
             Course
             of
             Pain
             and
             Uneasiness
             ;
             many
             a
             Fit
             of
             
               tormenting
               Rage
            
             must
             be
             endured
             ,
             many
             an
             uneasy
             Draught
             and
             sickly
             Qualm
             and
             fainting
             Sweat
             must
             be
             undergone
             ,
             before
             Wrath
             and
             Intemperance
             can
             be
             made
             easy
             and
             pleasant
             to
             us
             ;
             and
             much
             more
             before
             they
             become
             necessary
             Remedies
             :
             And
             it
             is
             rare
             ,
             if
             ever
             we
             have
             need
             of
             these
             Excesses
             ,
             till
             by
             a
             long
             Course
             of
             Violence
             upon
             our selves
             we
             have
             first
             over-turned
             our
             natural
             Temper
             and
             Constitution
             .
             And
             what
             Man
             in
             his
             Wits
             would
             ever
             swallow
             Poyson
             ,
             meerly
             to
             force
             his
             Nature
             into
             a
             Reconciliation
             with
             it
             ;
             when
             he
             is
             sure
             before
             hand
             ,
             that
             if
             he
             doth
             not
             die
             in
             the
             Experiment
             ,
             (
             as
             't
             is
             a
             great
             Chance
             but
             he
             doth
             )
             yet
             that
             he
             must
             undergo
             many
             a
             Sickness
             and
             bitter
             Agony
             ,
             before
             his
             Nature
             is
             so
             accustomed
             to
             it
             as
             to
             be
             preserved
             and
             nourished
             by
             it
             ?
             But
             alas
             !
             by
             that
             time
             we
             are
             arrived
             to
             that
             Pitch
             of
             Intemperance
             ,
             as
             to
             be
             drunk
             without
             the
             Penance
             of
             a
             Surfeit
             or
             a
             Fever
             ,
             the
             Heat
             and
             Vigour
             of
             our
             Nature
             is
             usually
             so
             quenched
             with
             crude
             Humors
             ,
             our
             Spirits
             so
             drowned
             in
             Rheums
             ,
             and
             Dropsies
             ,
             and
             our
             Brains
             so
             drenched
             in
             Clouds
             of
             unwholsome
             
             Moisture
             ,
             that
             all
             our
             Life
             after
             we
             are
             but
             so
             many
             
               walking
               Statues
            
             of
             Earth
             and
             Flegme
             ;
             and
             having
             washed
             away
             all
             the
             Principles
             of
             Reason
             and
             Discretion
             in
             us
             ,
             we
             grow
             old
             in
             Folly
             and
             Sottishness
             ,
             and
             at
             the
             last
             die
             Changelings
             .
             Thus
             Sin
             ,
             you
             see
             ,
             is
             a
             Disease
             to
             the
             Body
             ;
             it
             wasts
             our
             Strength
             ,
             and
             either
             makes
             the
             Candle
             of
             our
             Life
             to
             burn
             dim
             ,
             or
             blazes
             it
             out
             into
             an
             untimely
             Period
             .
             Why
             then
             should
             we
             not
             be
             as
             earnest
             in
             the
             Cure
             of
             this
             ,
             as
             we
             are
             of
             our
             
               other
               Diseases
            
             ?
             For
             doubtless
             would
             we
             but
             as
             carefully
             apply
             the
             Means
             and
             Instruments
             of
             Mortification
             ,
             as
             we
             do
             ,
             when
             we
             are
             sick
             of
             a
             Feaver
             or
             an
             Ague
             ,
             the
             proper
             Remedies
             against
             them
             ;
             we
             should
             quickly
             cure
             those
             Excesses
             of
             our
             Passions
             ,
             and
             Appetites
             ,
             which
             do
             so
             disease
             our
             Bodies
             ,
             and
             disturb
             our
             Natures
             .
          
           
             II.
             CONSIDER
             how
             your
             Sins
             do
             stain
             and
             blemish
             your
             Reputation
             .
             For
             there
             is
             nothing
             in
             the
             whole
             World
             more
             natural
             to
             Men
             ,
             than
             to
             admire
             Virtue
             and
             disesteem
             Vice
             wheresoever
             they
             find
             it
             :
             This
             we
             seem
             to
             do
             by
             a
             
               Natural
               Instinct
            
             ,
             antecedently
             to
             all
             our
             Reasoning
             and
             Discourse
             ;
             and
             it
             is
             no
             more
             in
             our
             Power
             not
             to
             do
             it
             ,
             than
             it
             is
             to
             chuse
             whether
             our
             Pulse
             shall
             beat
             ,
             or
             our
             Blood
             circulate
             .
             
             For
             that
             Virtue
             is
             an
             Ornament
             ,
             and
             Vice
             a
             Deformity
             to
             humane
             Nature
             ,
             is
             a
             Proposition
             so
             self-evident
             ,
             that
             at
             the
             first
             Proposal
             it
             commands
             the
             Assent
             of
             all
             
               Rational
               Beings
            
             ;
             nor
             is
             it
             in
             any
             Man's
             Power
             so
             far
             to
             offer
             Violence
             to
             his
             own
             Faculties
             ,
             as
             to
             believe
             Vice
             praise-worthy
             ,
             or
             commendable
             ,
             any
             more
             than
             it
             is
             to
             believe
             that
             to
             be
             white
             and
             strait
             ,
             which
             he
             sees
             to
             be
             black
             and
             crooked
             :
             And
             accordingly
             you
             will
             find
             ,
             that
             by
             all
             Mankind
             it
             hath
             ever
             been
             branded
             with
             an
             infamous
             Character
             ,
             and
             looked
             on
             as
             a
             Disparagment
             to
             the
             noblest
             Accomplishments
             .
             For
             in
             all
             the
             Monuments
             of
             former
             Ages
             ;
             never
             were
             any
             Man's
             Lusts
             and
             Intemperances
             recorded
             among
             the
             Titles
             of
             his
             Honour
             ;
             nor
             was
             there
             ever
             any
             one
             Canonized
             in
             the
             Records
             of
             Fame
             ,
             for
             being
             a
             Villain
             ,
             or
             a
             great
             Debauchee
             .
             But
             generally
             they
             are
             the
             Wise
             ,
             or
             the
             Valiant
             ,
             the
             Iust
             ,
             or
             the
             Merciful
             ,
             the
             Chast
             ,
             or
             the
             Liberal
             ,
             whose
             Names
             have
             been
             consecrated
             in
             History
             ;
             and
             no
             Man
             ever
             acquired
             a
             Glorious
             Memory
             ,
             but
             it
             was
             either
             by
             being
             vertuous
             ,
             or
             by
             seeming
             to
             be
             so
             .
             And
             though
             wicked
             Men
             ,
             like
             Glow-worms
             ,
             do
             sometimes
             shine
             in
             the
             dark
             ,
             where
             either
             their
             Vice
             is
             not
             seen
             ,
             or
             is
             mistaken
             for
             Vertue
             ;
             yet
             usually
             at
             
             the
             Approach
             either
             of
             Time
             ,
             or
             Light
             ,
             their
             Luster
             vanishes
             and
             goes
             out
             in
             Stink
             and
             Dishonour
             .
             So
             that
             methinks
             had
             we
             any
             regard
             to
             our
             own
             Reputation
             ,
             we
             should
             scorn
             to
             harbour
             those
             infamous
             Lusts
             ,
             which
             in
             the
             Opinion
             of
             all
             the
             World
             are
             so
             great
             Disparagements
             to
             us
             :
             For
             what
             a
             monstrous
             Shame
             is
             it
             to
             be
             despised
             by
             all
             wise
             Men
             ,
             to
             be
             hooted
             at
             by
             Boys
             ,
             to
             be
             talked
             of
             in
             Fairs
             and
             Markets
             ,
             and
             pointed
             at
             and
             described
             by
             Appellatives
             of
             Scorn
             ?
             And
             yet
             all
             this
             we
             expose
             our selves
             to
             for
             the
             sake
             of
             a
             few
             
               base
               Lusts
            
             ,
             which
             cause
             us
             to
             rot
             above
             ground
             and
             to
             stink
             alive
             ,
             and
             when
             we
             are
             dead
             will
             strew
             our
             Graves
             with
             Dishonour
             ,
             and
             inroll
             our
             Names
             in
             the
             black
             Records
             of
             Infamy
             .
          
           
             III.
             CONSIDER
             how
             your
             Vices
             do
             waste
             and
             consume
             your
             Estates
             .
             For
             generally
             it
             is
             a
             very
             chargeable
             thing
             to
             be
             wicked
             ,
             there
             being
             few
             Lusts
             but
             do
             require
             a
             large
             Revenue
             to
             maintain
             them
             :
             For
             what
             a
             vast
             Expence
             is
             the
             Epicure
             at
             to
             provide
             Meat
             and
             Drink-Offerings
             for
             that
             Idol-God
             his
             Belly
             ?
             What
             an
             inestimable
             Charge
             is
             it
             to
             the
             prodigal
             
               ostentatious
               Fool
            
             to
             gratify
             all
             his
             Vanities
             ,
             and
             plume
             the
             Wings
             of
             his
             
               Fantastick
               Pride
            
             ?
             How
             much
             does
             it
             cost
             the
             
               insatiate
               Wanton
            
             
             to
             make
             Provision
             for
             his
             unbounded
             Sensuality
             ?
             How
             many
             a
             fair
             Estate
             hath
             there
             been
             spent
             in
             
               litigious
               Suits
            
             at
             Law
             ,
             meerly
             to
             improve
             a
             Quarrel
             ,
             and
             gratify
             a
             silly
             Revenge
             ?
             And
             how
             many
             a
             prosperous
             Trader
             hath
             undermined
             himself
             by
             his
             own
             Fraud
             and
             Knavery
             ;
             whilst
             for
             a
             present
             
               dishonest
               Gain
            
             he
             loses
             a
             Customer
             ,
             by
             whom
             he
             might
             have
             honestly
             gotten
             ten
             times
             more
             in
             seven
             years
             Trade
             and
             Commerce
             ?
             And
             indeed
             for
             the
             generality
             there
             is
             a
             world
             of
             
               ill
               Husbandry
            
             in
             being
             wicked
             ;
             most
             of
             our
             Lusts
             being
             like
             the
             Holes
             of
             a
             Sieve
             ,
             through
             which
             our
             Estate
             runs
             out
             as
             fast
             as
             we
             can
             pour
             it
             in
             :
             And
             I
             believe
             it
             were
             easy
             to
             demonstrate
             ,
             that
             the
             Ruin
             of
             most
             Families
             ,
             and
             the
             Beggery
             of
             most
             Persons
             ,
             is
             owing
             to
             one
             Vice
             or
             other
             ;
             and
             that
             where
             one
             is
             sunk
             by
             meer
             Misfortune
             ,
             there
             are
             twenty
             ruined
             by
             their
             own
             Wickedness
             .
             Now
             what
             Man
             in
             his
             wits
             would
             keep
             such
             a
             company
             of
             
               devouring
               Lusts
            
             about
             him
             ,
             that
             are
             perpetually
             spunging
             upon
             his
             Estate
             ,
             and
             eating
             the
             Bread
             out
             of
             his
             Childrens
             Mouths
             ?
             Who
             would
             ever
             expose
             himself
             and
             his
             Family
             to
             the
             hazard
             of
             Want
             and
             Beggery
             ,
             meerly
             to
             gratify
             an
             unreasonable
             Passion
             ,
             or
             to
             satiate
             a
             wild
             and
             intemperate
             Appetite
             ?
             
             But
             perhaps
             you
             think
             that
             there
             is
             no
             great
             Danger
             of
             this
             ;
             for
             whatever
             comes
             of
             it
             ,
             you
             will
             take
             care
             of
             the
             
               main
               Chance
            
             ,
             and
             be
             such
             
               good
               Husbands
            
             in
             your
             Wickedness
             ,
             as
             to
             be
             sure
             not
             to
             impair
             your
             Estates
             by
             it
             .
             Alas
             poor
             Men
             !
             you
             know
             not
             what
             you
             will
             be
             ;
             for
             when
             once
             you
             are
             set
             into
             a
             Course
             of
             Wickedness
             ,
             you
             are
             like
             so
             many
             eager
             Gamesters
             ,
             that
             when
             they
             set
             to
             it
             resolve
             to
             lose
             but
             a
             Crown
             ,
             or
             a
             Piece
             at
             most
             ;
             but
             when
             they
             have
             lost
             that
             ,
             they
             double
             their
             Stakes
             in
             hope
             to
             recover
             all
             again
             ,
             and
             so
             game
             on
             till
             they
             have
             
               no
               more
            
             to
             lose
             .
             And
             first
             perhaps
             your
             Lusts
             will
             be
             very
             modest
             ,
             and
             content
             themselves
             with
             the
             cheapest
             Provisions
             you
             can
             make
             for
             them
             ;
             but
             when
             once
             they
             have
             inveagled
             and
             drawn
             you
             in
             ,
             they
             will
             still
             be
             craving
             more
             costly
             Entertainments
             ,
             and
             will
             by
             degrees
             so
             encroach
             upon
             you
             ,
             that
             you
             know
             not
             when
             or
             where
             you
             shall
             stop
             :
             So
             that
             't
             is
             in
             vain
             for
             you
             to
             talk
             what
             you
             will
             do
             ,
             for
             either
             you
             must
             mortify
             your
             Lusts
             ,
             or
             resolve
             to
             gratify
             them
             ;
             and
             if
             you
             do
             the
             latter
             ,
             there
             is
             no
             End
             of
             it
             ;
             for
             like
             the
             
               Daughters
               of
               the
               Horseleech
            
             ,
             they
             will
             still
             be
             crying
             
               Give
               ,
               Give
            
             ,
             till
             you
             have
             no
             more
             to
             give
             ,
             and
             then
             they
             will
             prey
             upon
             your selves
             .
          
           
           
             Fourthly
             and
             Lastly
             ,
             CONSIDER
             how
             your
             Vices
             do
             disturb
             and
             interrupt
             even
             your
             
               sensual
               Pleasures
            
             and
             Delights
             .
             For
             how
             often
             do
             you
             embroil
             the
             Peace
             of
             your
             Families
             by
             your
             own
             
               peevish
               Passions
            
             ,
             and
             disturb
             the
             whole
             Neighbourhood
             with
             whom
             you
             might
             enjoy
             the
             Pleasures
             of
             a
             friendly
             Conversation
             ?
             How
             many
             Enemies
             do
             you
             create
             your selves
             by
             your
             own
             Malice
             and
             
               Ill
               Nature
            
             ,
             whom
             you
             might
             as
             easily
             oblige
             by
             Kindness
             and
             
               Good
               Will
            
             ,
             at
             least
             to
             a
             
               fair
               Correspondence
            
             ,
             if
             not
             to
             a
             Return
             of
             
               mutual
               Indearments
            
             ?
             To
             how
             many
             Hazards
             and
             
               Difficulties
               ,
               Iealousies
            
             and
             
               Disappointments
               ,
               Impatiencies
            
             of
             Desire
             and
             Fears
             of
             discovery
             does
             Lasciviousness
             expose
             you
             ?
             When
             as
             would
             you
             but
             confine
             your
             
               vagrant
               Lusts
            
             within
             the
             holy
             Circles
             of
             
               Conjugal
               Chastity
            
             ,
             you
             might
             entertain
             your
             Appetites
             with
             Innocence
             and
             Ease
             ,
             with
             
               equal
               Pleasure
            
             and
             
               less
               Difficulty
            
             ,
             with
             a
             
               pure
               Conscience
            
             ,
             and
             without
             the
             Hazard
             either
             of
             Disappointment
             or
             Discovery
             .
             How
             do
             you
             perplex
             and
             entangle
             your selves
             by
             Lying
             and
             Knavery
             ,
             consuming
             the
             Pleasure
             of
             your
             Lives
             within
             a
             winding
             Maze
             of
             little
             Tricks
             and
             intricate
             Contrivances
             ?
             And
             what
             shameful
             Retreats
             and
             false
             Colours
             and
             Daubings
             are
             you
             fain
             to
             use
             to
             avoid
             
             Contradiction
             and
             Discovery
             ?
             Whereas
             were
             you
             but
             honest
             and
             sincere
             in
             your
             Professions
             and
             Actions
             ,
             your
             way
             would
             be
             open
             and
             easy
             and
             uniform
             ;
             where
             you
             might
             pursue
             all
             your
             Ends
             by
             the
             
               directest
               Means
            
             ,
             and
             need
             never
             wander
             about
             in
             the
             Labyrinths
             of
             a
             
               mysterious
               Sub
               tilty
            
             ;
             where
             you
             may
             walk
             without
             Blushing
             in
             the
             sight
             of
             the
             Sun
             ,
             and
             the
             View
             of
             the
             World
             ,
             and
             have
             no
             occasion
             to
             skulk
             into
             Coverts
             and
             Retirements
             .
             Once
             more
             ,
             What
             miserable
             Drudges
             doth
             Covetousness
             make
             of
             us
             ?
             It
             will
             not
             let
             us
             rest
             Day
             nor
             Night
             ,
             but
             sends
             us
             about
             in
             everlasting
             Errands
             ;
             now
             to
             be
             scorched
             in
             the
             Southern
             ,
             anon
             to
             be
             frozen
             in
             the
             Northern
             Parts
             of
             the
             World
             ;
             this
             day
             it
             exposes
             us
             to
             be
             shipwracked
             at
             Sea
             ,
             the
             next
             to
             be
             terrify'd
             on
             shoar
             ;
             and
             all
             this
             to
             get
             a
             
               great
               Heap
            
             of
             Wealth
             ,
             which
             when
             we
             have
             gotten
             ,
             it
             will
             not
             let
             us
             enjoy
             :
             So
             that
             when
             we
             have
             what
             we
             so
             impatiently
             hungered
             after
             ,
             we
             have
             only
             acquired
             a
             
               greater
               Necessity
            
             ;
             because
             before
             we
             needed
             only
             what
             we
             had
             not
             ,
             but
             now
             we
             need
             what
             we
             have
             too
             ;
             our
             
               covetous
               Desires
            
             luring
             us
             off
             ,
             and
             not
             enduring
             we
             should
             feed
             upon
             our
             own
             Quarry
             :
             And
             so
             after
             all
             our
             Toil
             ,
             we
             shall
             need
             as
             much
             at
             least
             as
             we
             did
             before
             ;
             
             only
             before
             we
             did
             not
             possess
             what
             we
             needed
             ,
             whereas
             now
             we
             shall
             need
             what
             we
             do
             possess
             .
             But
             did
             we
             take
             the
             pains
             to
             learn
             that
             great
             Lesson
             of
             
               Christian
               Contentment
            
             ,
             we
             should
             then
             pursue
             the
             World
             with
             far
             
               less
               Vehemence
            
             ,
             and
             enjoy
             it
             with
             far
             
               more
               freedom
            
             :
             We
             should
             be
             industrious
             without
             that
             eager
             Solicitude
             ,
             and
             if
             it
             pleased
             God
             to
             bless
             our
             Industry
             ,
             we
             should
             neither
             waste
             what
             we
             have
             ,
             nor
             want
             it
             ;
             and
             many
             a
             happy
             year
             we
             should
             enjoy
             that
             which
             now
             we
             consume
             in
             vexatious
             Care
             to
             keep
             ,
             and
             restless
             Desire
             to
             increase
             it
             .
             How
             unpleasant
             is
             the
             Life
             of
             the
             
               intemperate
               Epicure
            
             ,
             who
             lives
             in
             a
             continual
             Lethargy
             ,
             and
             dozes
             away
             his
             time
             in
             Sottishness
             and
             Stupidity
             ;
             and
             by
             perpetually
             sucking
             in
             Rheums
             and
             Defluxions
             ,
             doth
             so
             weaken
             and
             dilute
             the
             Vigour
             of
             the
             Organs
             of
             Sense
             ,
             that
             he
             perceives
             not
             the
             briskness
             of
             his
             own
             Relishes
             ;
             but
             after
             his
             delicious
             Gobbets
             are
             past
             his
             Throat
             ,
             they
             load
             and
             oppress
             him
             ,
             and
             his
             Stomach
             is
             fain
             to
             do
             Penance
             for
             the
             Folly
             and
             Extravagance
             of
             his
             Palate
             ;
             and
             those
             deep
             Draughts
             wherein
             he
             seeks
             to
             drown
             his
             Conscience
             and
             his
             Melancholy
             ,
             leave
             behind
             them
             such
             an
             Uneasiness
             both
             in
             his
             Body
             and
             Mind
             ,
             as
             nothing
             can
             reprieve
             ?
             For
             as
             soon
             as
             he
             hath
             slept
             away
             
             the
             Fumes
             of
             his
             Intemperance
             ,
             he
             finds
             himself
             sick
             as
             well
             of
             Company
             as
             of
             Solitude
             ,
             and
             is
             fain
             to
             endure
             all
             the
             four
             Regrets
             both
             of
             his
             Conscience
             and
             his
             Stomach
             .
             Whereas
             would
             but
             this
             Man
             govern
             his
             Appetite
             by
             the
             Laws
             of
             Temperance
             ;
             would
             he
             eat
             to
             satisfy
             ,
             and
             not
             to
             invite
             his
             Hunger
             ,
             and
             drink
             to
             refresh
             and
             not
             to
             force
             and
             oppress
             himself
             ;
             his
             Relish
             would
             be
             quick
             and
             vigorous
             ,
             his
             Gust
             sincere
             ,
             and
             his
             Digestion
             easy
             ;
             and
             his
             Appetite
             being
             not
             overloaded
             with
             the
             foregoing
             Meal
             ,
             would
             quickly
             return
             again
             and
             give
             a
             
               pleasing
               Relish
            
             to
             his
             next
             Morsel
             :
             When
             he
             rose
             from
             his
             Table
             ,
             his
             Nature
             would
             not
             be
             burdened
             ,
             but
             refreshed
             and
             recreated
             ;
             his
             Eyes
             would
             not
             swim
             in
             Floods
             of
             Rheum
             ,
             nor
             his
             Brains
             in
             Seas
             of
             Liquor
             ;
             his
             Face
             would
             not
             be
             fired
             with
             the
             
               unwholesome
               Inflammations
            
             of
             his
             Liver
             ,
             nor
             his
             Reason
             overcast
             with
             the
             Clouds
             and
             Vapours
             of
             his
             gorged
             Stomach
             ;
             but
             after
             his
             frugal
             Meals
             ,
             he
             would
             still
             find
             his
             Organs
             fresh
             ,
             and
             vigorous
             ;
             and
             when
             he
             went
             to
             bed
             ,
             his
             Sleep
             would
             not
             be
             broken
             with
             so
             many
             unquiet
             Starts
             ,
             nor
             sickly
             Qualms
             ;
             nor
             in
             the
             Morning
             would
             he
             awake
             in
             a
             Feaver
             :
             but
             all
             his
             Life
             would
             be
             serene
             and
             calm
             ,
             and
             he
             would
             enjoy
             all
             that
             is
             pleasant
             in
             
             Luxury
             ,
             and
             be
             only
             barred
             from
             the
             apparent
             Sting
             of
             it
             .
             Many
             other
             Instances
             I
             might
             add
             ,
             but
             these
             I
             think
             are
             sufficient
             to
             demonstrate
             ,
             that
             Vice
             is
             the
             great
             Disturber
             even
             of
             those
             sensual
             Pleasures
             and
             Delights
             that
             it
             promises
             to
             us
             :
             So
             that
             it
             plainly
             contradicts
             its
             own
             Pretensions
             ,
             and
             though
             it
             invites
             to
             Pleasure
             ,
             yet
             entertains
             us
             with
             nothing
             but
             Distraction
             and
             Uneasiness
             .
             The
             Cup
             of
             Fornication
             which
             it
             holds
             out
             to
             us
             ,
             tho'
             't
             is
             spiced
             at
             the
             top
             ,
             is
             Gall
             and
             Wormwood
             at
             the
             bottom
             ;
             and
             all
             those
             Delights
             that
             it
             courts
             us
             with
             ,
             are
             only
             so
             many
             
               painted
               Miseries
            
             ;
             which
             though
             they
             may
             look
             amiable
             and
             inviting
             at
             a
             distance
             ,
             yet
             upon
             a
             more
             considerate
             View
             will
             be
             found
             to
             be
             most
             wretched
             Cheats
             and
             Impostures
             .
             So
             that
             methinks
             were
             we
             but
             
               ingenious
               Epicures
            
             ,
             that
             understood
             the
             Pleasures
             of
             the
             Body
             ,
             and
             the
             true
             Methods
             of
             enjoying
             them
             ;
             we
             should
             for
             their
             sakes
             discard
             those
             Lusts
             ,
             that
             are
             so
             contrary
             and
             destructive
             to
             them
             ;
             and
             it
             would
             be
             as
             impossible
             for
             us
             not
             to
             hate
             our
             Sins
             ,
             as
             not
             to
             love
             our
             Pleasures
             .
          
           
             AND
             thus
             you
             see
             ,
             how
             many
             Mischiefs
             and
             Inconveniencies
             our
             Lusts
             bring
             upon
             us
             in
             respect
             of
             our
             Bodies
             and
             outward
             Circumstances
             ;
             so
             that
             if
             we
             had
             no
             
             
               immortal
               Spirit
            
             to
             take
             care
             of
             ,
             no
             Interest
             beyond
             the
             Grave
             to
             look
             after
             ,
             yet
             methinks
             had
             we
             but
             Reason
             enough
             to
             understand
             ,
             and
             Self-Love
             enough
             to
             pursue
             our
             present
             Welfare
             ,
             that
             were
             sufficient
             to
             oblige
             us
             to
             mortify
             our
             Lusts.
             For
             so
             long
             as
             they
             live
             they
             will
             be
             Plagues
             to
             us
             ,
             and
             we
             must
             never
             expect
             a
             quiet
             Possession
             of
             our
             own
             Happiness
             ,
             till
             we
             have
             utterly
             destroy'd
             these
             mutinous
             Disturbers
             of
             it
             ,
             that
             are
             as
             so
             many
             Thorns
             in
             our
             Eyes
             ,
             and
             Goads
             in
             our
             Sides
             .
             But
             alas
             !
             't
             is
             not
             our
             
               bodily
               Happiness
            
             only
             that
             they
             interrupt
             ,
             and
             invade
             ;
             but
             (
             which
             is
             more
             intolerable
             )
             they
             poison
             our
             Souls
             with
             their
             contagious
             Breath
             ,
             and
             scatter
             Plagues
             and
             Infection
             over
             our
             noblest
             Faculties
             .
             )
             Which
             brings
             me
             to
             the
             Second
             sort
             of
             motives
             ,
             to
             persuade
             you
             to
             mortify
             your
             Sin
             ,
             viz.
             those
             that
             are
             drawn
             from
             the
             present
             Mischiefs
             and
             Inconveniencies
             that
             it
             brings
             upon
             our
             Souls
             ;
             which
             are
             chiefly
             these
             three
             .
          
           
             
               First
               ,
               IT
               spoils
               our
               Understandings
               .
            
             
               Secondly
               ,
               IT
               subverts
               the
               natural
               Subordination
               of
               our
               Faculties
               .
            
             
               Thirdly
               ,
               IT
               disturbs
               the
               Tranquillity
               of
               our
               Minds
               .
            
          
           
             I.
             CONSIDER
             how
             much
             your
             Sins
             do
             spoil
             and
             waste
             your
             Understandings
             .
             For
             
             Sin
             is
             an
             Affront
             to
             our
             Understandings
             ,
             and
             a
             plain
             Contradiction
             to
             the
             Reason
             of
             our
             Minds
             ;
             there
             being
             no
             Vice
             whatsoever
             but
             what
             is
             founded
             in
             Folly
             and
             Unreasonableness
             .
             Whilst
             therefore
             we
             live
             in
             Sin
             ,
             we
             do
             so
             far
             lay
             aside
             our
             Reason
             ,
             (
             which
             ought
             to
             be
             the
             Moderator
             of
             our
             Actions
             )
             and
             abandon
             our selves
             to
             the
             Conduct
             of
             our
             own
             blind
             Appetites
             and
             head-strong
             Passions
             ;
             which
             will
             naturally
             weaken
             our
             Rational
             Faculties
             ,
             and
             bring
             a
             lingering
             Consumption
             on
             our
             Understandings
             .
             For
             as
             our
             Powers
             are
             improved
             and
             perfected
             by
             Exercise
             ,
             so
             they
             are
             impaired
             and
             wasted
             by
             Disuse
             and
             Inactivity
             ;
             and
             therefore
             our
             Reason
             being
             such
             a
             Power
             as
             is
             not
             naturally
             to
             be
             perfected
             but
             by
             Action
             ,
             it
             necessarily
             follows
             that
             the
             less
             active
             it
             is
             ,
             the
             more
             imperfect
             it
             must
             be
             .
             Whilst
             therefore
             we
             live
             in
             Sin
             ,
             or
             (
             which
             is
             all
             one
             )
             in
             the
             Neglect
             of
             our
             Reason
             ,
             we
             consume
             and
             waste
             our
             Rational
             Faculties
             ;
             which
             being
             unemploy'd
             will
             naturally
             contract
             Rust
             ,
             and
             grow
             every
             day
             more
             weak
             and
             restive
             .
             For
             a
             Life
             of
             Sin
             is
             all
             transacted
             by
             Sense
             and
             Passion
             ;
             Reason
             sits
             looking
             on
             ,
             and
             having
             no
             part
             in
             the
             brutish
             Scene
             ,
             melts
             away
             in
             Sloth
             and
             Idleness
             :
             It
             s
             Vital
             Powers
             freeze
             for
             want
             of
             Motion
             ,
             and
             like
             
             standing
             Waters
             stagnate
             ,
             and
             gather
             Mire
             till
             they
             corrupt
             and
             putrify
             .
             And
             besides
             this
             Decay
             that
             Sin
             brings
             upon
             our
             Understanding
             ,
             by
             taking
             us
             off
             from
             the
             exercise
             of
             it
             ,
             it
             is
             also
             injurious
             to
             those
             bodily
             Organs
             ,
             by
             which
             our
             Understanding
             while
             we
             are
             in
             the
             Flesh
             ,
             doth
             reason
             and
             operate
             .
             For
             our
             Body
             is
             as
             it
             were
             the
             
               Musical
               Instrument
            
             ,
             upon
             which
             our
             Mind
             sets
             all
             its
             Harmony
             ,
             and
             by
             which
             it
             runs
             all
             the
             curious
             Divisions
             of
             Discourse
             :
             And
             the
             Blood
             and
             Spirits
             and
             Brain
             ,
             and
             other
             Parts
             of
             it
             are
             the
             Strings
             of
             this
             Instrument
             ,
             upon
             the
             well-tuning
             of
             which
             depends
             all
             the
             Musick
             of
             Reason
             .
             But
             now
             there
             is
             scarce
             any
             Sin
             ,
             that
             doth
             not
             some
             way
             or
             other
             indispose
             our
             Bodies
             for
             the
             use
             of
             our
             Minds
             ,
             and
             render
             them
             unfit
             ,
             especially
             for
             the
             most
             perfect
             Exercise
             of
             our
             Reason
             .
             Thus
             Drunkenness
             dilutes
             the
             Brain
             ,
             which
             is
             the
             Mint
             of
             the
             Understanding
             ,
             and
             drowns
             those
             Images
             which
             are
             stamp'd
             upon
             it
             in
             a
             Deluge
             of
             unwholsome
             Moistures
             .
             Thus
             Gluttony
             cloggs
             the
             Animal
             Spirits
             ,
             which
             are
             as
             it
             were
             the
             Wings
             of
             the
             Mind
             ,
             and
             renders
             them
             incapable
             of
             performing
             the
             noblest
             and
             sublimest
             Flights
             of
             Reason
             .
             Thus
             Anger
             and
             Wantonness
             force
             up
             the
             boiling
             Blood
             into
             the
             Brain
             ,
             
             and
             by
             that
             disorders
             the
             Motions
             of
             the
             Spirits
             there
             ,
             confounds
             the
             Fantasms
             ,
             and
             disturbs
             the
             Conceptions
             ,
             and
             shuffles
             the
             Ideas
             of
             the
             Imagination
             into
             an
             heap
             of
             inarticulate
             and
             disorderly
             Fancies
             .
             And
             how
             is
             it
             possible
             our
             Minds
             should
             strike
             
               true
               Harmony
            
             ,
             when
             its
             Instrument
             is
             thus
             disorder'd
             ,
             and
             all
             the
             Strings
             of
             it
             are
             so
             out
             of
             Tune
             ?
             How
             should
             we
             understand
             well
             ,
             while
             our
             Brains
             are
             overcast
             with
             the
             thick
             Fumes
             of
             sensual
             Lusts
             ;
             and
             those
             Spirits
             ,
             which
             should
             wing
             our
             minds
             ,
             are
             grown
             so
             listless
             and
             unactive
             ,
             that
             they
             rather
             hamper
             and
             entangle
             them
             ?
             For
             what
             Clearness
             is
             to
             the
             Eye
             ,
             that
             Purity
             is
             to
             the
             Mind
             :
             As
             Clearness
             doth
             dispose
             the
             Eye
             to
             a
             quick
             and
             distinct
             Perception
             of
             Material
             Objects
             ;
             so
             Purity
             from
             Lust
             and
             Passion
             disposes
             the
             Mind
             to
             a
             more
             clear
             Apprehension
             of
             Intellectual
             ones
             ;
             and
             the
             more
             any
             Man's
             Soul
             is
             cleansed
             from
             the
             Filth
             and
             Dregs
             of
             Sensuality
             ,
             the
             brighter
             it
             will
             be
             in
             its
             Conceptions
             ,
             and
             the
             more
             nimble
             and
             expedite
             in
             its
             Operations
             .
             For
             Purity
             doth
             naturally
             fit
             the
             Body
             to
             the
             Mind
             ;
             it
             puts
             its
             Organs
             all
             in
             Tune
             ,
             and
             renders
             its
             spirits
             fine
             and
             agil
             ,
             and
             fit
             for
             the
             noblest
             Exercises
             of
             Reason
             :
             which
             they
             can
             never
             be
             ,
             whilst
             they
             are
             subject
             to
             disorderly
             
             Passions
             ,
             and
             drenched
             in
             the
             unwholsome
             Reeks
             of
             Sensuality
             and
             Voluptuousness
             .
             But
             besides
             this
             Mischief
             which
             Sin
             doth
             to
             our
             Understandings
             ,
             by
             rendering
             our
             Bodies
             unapt
             to
             all
             Intellectual
             Purposes
             ;
             it
             also
             dyes
             the
             mind
             with
             false
             Colours
             ,
             and
             fills
             it
             with
             Prejudice
             ,
             and
             
               undue
               Apprehensions
            
             of
             Things
             .
             For
             while
             our
             Souls
             are
             under
             the
             sway
             of
             any
             disorderly
             Passion
             or
             Appetite
             ,
             they
             will
             naturally
             warp
             our
             Iudgments
             into
             a
             Compliance
             with
             their
             own
             Interest
             ;
             and
             bribe
             us
             to
             judge
             of
             things
             ,
             not
             according
             to
             what
             they
             are
             ,
             but
             according
             to
             what
             we
             would
             have
             them
             :
             And
             when
             our
             Iudgments
             are
             thus
             bribed
             by
             our
             Interest
             ,
             and
             swayed
             by
             our
             Passions
             ,
             it
             is
             impossible
             we
             should
             
               judge
               truly
            
             of
             Things
             .
             For
             our
             Passions
             will
             discolour
             the
             Objects
             of
             our
             Understandings
             ,
             and
             disguise
             them
             into
             such
             Shapes
             as
             are
             most
             agreeable
             to
             our
             Humor
             and
             Interest
             ;
             and
             so
             our
             Opinions
             of
             Things
             will
             alter
             upon
             every
             Variation
             of
             our
             Humours
             ,
             and
             our
             Thoughts
             ,
             like
             Weather-cocks
             ,
             will
             be
             wheeling
             about
             upon
             every
             Change
             of
             Wind.
             So
             that
             while
             we
             are
             encompassed
             with
             the
             Mists
             of
             
               sinful
               Prejudice
            
             ,
             they
             will
             necessarily
             hinder
             the
             Prospect
             of
             our
             Reason
             ,
             and
             obscure
             the
             Brightness
             of
             our
             Understandings
             ,
             and
             
             the
             Clearness
             of
             our
             discerning
             Faculties
             .
             And
             thus
             you
             see
             ,
             how
             natural
             it
             is
             to
             Vice
             to
             spoil
             and
             wast
             our
             Understandings
             ,
             and
             to
             choke
             up
             those
             Fountains
             of
             Light
             within
             us
             with
             Clouds
             and
             Darkness
             .
             And
             that
             it
             doth
             so
             is
             very
             apparent
             in
             Fact
             ;
             for
             how
             much
             wicked
             Men
             have
             lost
             their
             Reason
             ,
             is
             apparent
             by
             the
             
               ridiculous
               Principles
            
             upon
             which
             they
             generally
             act
             ;
             which
             generally
             are
             so
             very
             weak
             and
             absurd
             ,
             that
             it
             would
             be
             impossible
             for
             Men
             to
             assent
             to
             them
             ,
             were
             not
             their
             Understandings
             perished
             ,
             and
             the
             Reason
             of
             their
             minds
             wofully
             impaired
             and
             wasted
             .
             As
             for
             instance
             ;
             the
             
               desperate
               Atheist
            
             wishes
             that
             there
             were
             no
             God
             ,
             upon
             this
             Principle
             ,
             that
             it
             is
             better
             for
             Men
             to
             be
             without
             a
             God
             ,
             than
             to
             be
             without
             their
             Lusts
             ;
             then
             which
             there
             can
             be
             nothing
             more
             wild
             or
             extravagant
             :
             For
             it
             is
             plain
             that
             without
             our
             Lusts
             we
             can
             be
             happier
             than
             with
             them
             ;
             whereas
             it
             is
             the
             
               common
               Interest
            
             of
             Mankind
             ,
             that
             the
             World
             should
             be
             governed
             by
             infinite
             Goodness
             conducted
             by
             infinite
             Power
             and
             Wisdom
             ;
             and
             no
             Man
             ,
             or
             Society
             of
             Men
             can
             be
             happy
             without
             it
             .
             For
             take
             God
             out
             of
             the
             World
             ,
             and
             you
             take
             away
             all
             Hope
             from
             the
             miserable
             ,
             all
             Comfort
             from
             the
             sorrowful
             ,
             and
             all
             Support
             from
             the
             
             dejected
             and
             calamitous
             ;
             and
             at
             one
             blow
             cut
             in
             sunder
             all
             the
             Bands
             of
             Society
             ,
             rase
             the
             Foundations
             of
             Virtue
             ,
             and
             confound
             all
             Distinction
             between
             Good
             and
             Evil.
             And
             yet
             the
             besotted
             Wretch
             ,
             for
             the
             sake
             of
             a
             paltry
             Lust
             that
             betrays
             him
             with
             a
             Kiss
             ,
             and
             stings
             him
             in
             the
             Enjoyment
             ,
             would
             fain
             banish
             God
             out
             of
             the
             World
             ;
             though
             it
             is
             apparent
             that
             in
             so
             doing
             he
             would
             do
             Mankind
             more
             Mischief
             ,
             than
             if
             he
             should
             blow
             out
             all
             the
             Lights
             of
             Heaven
             ,
             or
             pull
             down
             the
             Sun
             from
             the
             Firmament
             .
             And
             in
             the
             general
             ,
             what
             more
             
               ridiculous
               Principles
            
             can
             there
             be
             thought
             ,
             than
             such
             as
             these
             ;
             
               That
               Sense
               is
               to
               be
               preferred
               before
               Reason
               ,
               Earth
               before
               Heaven
               ,
               Moments
               before
               Eternity
               ;
               that
               the
               short-liv'd
               pleasures
               of
               sin
               ,
               which
               expire
               in
               the
               fruition
               ,
               are
               sufficient
               to
               ballance
               the
               loss
               of
               an
               immortal
               Heaven
               ,
               and
               the
               sense
               of
               an
               eternal
               Hell
               ;
               that
               't
               is
               time
               enough
               to
               repent
               when
               we
               can
               sin
               no
               more
               ;
               and
               that
               God
               is
               so
               fond
               a
               Being
               ,
               as
               that
               rather
               than
               ruin
               those
               that
               wilfully
               spurn
               at
               his
               Authority
               ,
               and
               trample
               upon
               his
               Laws
               ,
               he
               will
               accept
               a
               few
               Tears
               and
               Promises
               to
               live
               well
               ,
               when
               we
               can
               live
               no
               longer
               ,
               in
               exchange
               for
               all
               the
               Duty
               we
               owe
               him
               ;
               and
               that
               we
               may
               sit
               all
               the
               day
               in
               the
               lap
               of
               our
               Lusts
               ,
               and
               enjoy
               them
               without
               controul
               ,
               and
               then
            
             
             
               at
               night
               when
               we
               can
               enjoy
               them
               no
               longer
               fly
               up
               to
               Heaven
               ,
               upon
               the
               Wings
               of
               a
               Lord
               have
               mercy
               upon
               us
               .
            
             And
             yet
             a
             wicked
             Life
             is
             either
             built
             upon
             
               no
               Principles
            
             at
             all
             ,
             or
             upon
             such
             as
             these
             ;
             which
             are
             ridiculous
             beyond
             all
             the
             extravagant
             Conceits
             of
             Fools
             ,
             or
             Madmen
             .
             'T
             is
             no
             wonder
             therefore
             ,
             that
             the
             Scripture
             so
             frequently
             brands
             the
             Sinner
             with
             the
             infamous
             Character
             of
             a
             Fool
             ;
             for
             if
             you
             measure
             him
             by
             the
             Principles
             he
             acts
             upon
             ,
             there
             is
             not
             a
             
               greater
               Fool
            
             in
             Nature
             :
             which
             is
             a
             plain
             Evidence
             ,
             how
             much
             Vice
             doth
             besot
             the
             Understandings
             of
             Men
             ,
             and
             like
             those
             Barbarous
             Philistines
             ,
             puts
             out
             their
             Eyes
             ,
             only
             to
             sport
             it self
             with
             their
             Follies
             and
             Extravagances
             .
             So
             that
             methinks
             had
             we
             any
             Reverence
             for
             our
             own
             Reason
             ,
             by
             which
             we
             are
             constituted
             Men
             ,
             and
             distinguish'd
             from
             the
             Beasts
             that
             perish
             ;
             we
             should
             never
             endure
             those
             Lusts
             within
             our
             Bosoms
             ,
             that
             do
             so
             much
             impair
             ,
             and
             wast
             it
             .
          
           
             II.
             SIN
             subverts
             the
             natural
             Subordination
             of
             our
             Faculties
             .
             For
             the
             natural
             Order
             and
             Politie
             of
             our
             Natures
             consists
             in
             the
             Dominion
             of
             our
             Rational
             Faculties
             ,
             over
             our
             sensitive
             Passions
             and
             Appetites
             ;
             so
             that
             then
             only
             we
             live
             according
             to
             the
             Law
             of
             our
             Nature
             ,
             when
             we
             eat
             and
             drink
             ,
             and
             love
             and
             hate
             ,
             and
             
             fear
             and
             hope
             ,
             and
             desire
             and
             delight
             ,
             according
             as
             
               right
               Reason
            
             ,
             prescribes
             .
             For
             the
             noblest
             Principle
             of
             Humane
             Nature
             is
             Reason
             ,
             by
             which
             it
             is
             that
             we
             are
             constituted
             Men
             ,
             and
             advanced
             into
             a
             Form
             of
             Beings
             above
             all
             sublunary
             Creatures
             ;
             and
             this
             Reason
             of
             ours
             is
             implanted
             in
             us
             ,
             by
             the
             great
             Author
             of
             our
             Beings
             ,
             for
             no
             other
             End
             ,
             but
             only
             to
             steer
             and
             direct
             us
             ;
             to
             be
             an
             Eye
             to
             our
             blind
             and
             brutish
             Affections
             ,
             to
             correct
             the
             Errors
             of
             our
             Imaginations
             ,
             and
             bound
             the
             Extravagances
             of
             our
             Passions
             and
             Appetites
             ,
             and
             to
             regulate
             the
             whole
             Course
             of
             our
             Actions
             ;
             so
             as
             that
             we
             may
             demean
             our selves
             ,
             as
             becomes
             such
             Beings
             as
             we
             are
             ,
             and
             placed
             in
             such
             Relations
             and
             Circumstances
             .
             God
             therefore
             having
             compounded
             us
             of
             contrary
             Natures
             ,
             viz.
             Rational
             and
             Sensual
             ,
             which
             are
             pregnant
             with
             contrary
             Inclinations
             and
             Affections
             ;
             from
             hence
             arises
             the
             Necessity
             of
             all
             those
             Heroic
             Virtues
             ,
             which
             consist
             in
             the
             Dominion
             of
             our
             Reason
             over
             our
             Sensitive
             Affections
             and
             Appetites
             ;
             such
             as
             Chastity
             and
             Sobriety
             ,
             Meekness
             and
             Equanimity
             ,
             and
             the
             like
             ;
             all
             which
             are
             proper
             to
             us
             as
             Beings
             made
             up
             of
             contrary
             Principles
             ,
             from
             whence
             spring
             those
             contrary
             Inclinations
             ,
             in
             the
             good
             or
             bad
             Government
             whereof
             consists
             the
             Nature
             of
             Virtue
             
             and
             Vice.
             Whilst
             therefore
             we
             keep
             our
             Brutal
             Passions
             and
             Appetites
             in
             Subjection
             to
             our
             Reason
             ,
             we
             follow
             the
             genuine
             Current
             of
             
               Humane
               Nature
            
             ;
             in
             which
             our
             best
             and
             noblest
             Principle
             rules
             ,
             and
             all
             our
             inferiour
             Powers
             are
             regularly
             subordinate
             to
             it
             :
             But
             when
             we
             degenerate
             into
             a
             State
             of
             Sin
             ,
             we
             thereby
             discompose
             the
             Harmony
             of
             our
             Natures
             ,
             and
             put
             all
             our
             well-ranked
             Faculties
             into
             a
             strange
             Disorder
             and
             Confusion
             .
             For
             every
             Sin
             is
             a
             Rebellion
             either
             of
             our
             Passions
             ,
             or
             Appetites
             against
             our
             Reason
             ;
             and
             we
             never
             commit
             any
             known
             Evil
             ,
             but
             we
             wilfully
             affront
             our
             own
             Understandings
             ,
             and
             offer
             open
             Violence
             to
             those
             superiour
             Faculties
             that
             should
             rule
             and
             govern
             us
             .
             So
             that
             when
             by
             a
             Custom
             of
             sinning
             ,
             our
             Passions
             and
             Appetites
             have
             been
             train'd
             up
             for
             a
             while
             in
             Disobedience
             to
             our
             Reason
             ,
             they
             will
             by
             degrees
             grow
             so
             head-strong
             and
             ungovernable
             ,
             that
             it
             will
             be
             a
             hard
             matter
             to
             restrain
             them
             within
             any
             Compass
             of
             Reason
             and
             Sobriety
             ;
             and
             unless
             we
             take
             a
             world
             of
             pains
             to
             suppress
             them
             ,
             they
             will
             never
             leave
             rioting
             and
             tumultuating
             within
             us
             ,
             till
             they
             have
             broke
             through
             all
             their
             natural
             Confinements
             into
             a
             
               licentious
               ,
               wild
            
             ,
             and
             boundless
             Anarchy
             ;
             and
             having
             thus
             got
             head
             
             within
             us
             ,
             and
             beaten
             our
             Reason
             from
             its
             
               native
               Throne
            
             ,
             they
             will
             hurry
             us
             headlong
             into
             all
             manner
             of
             Follies
             and
             Extravagances
             .
             For
             now
             we
             shall
             act
             no
             longer
             from
             Reason
             ,
             but
             from
             Sense
             ;
             our
             Nature
             being
             turn'd
             upside-down
             ,
             and
             the
             Cardinal
             Points
             of
             our
             Motion
             chang'd
             into
             quite
             contrary
             Positions
             ;
             so
             that
             our
             Reason
             will
             stand
             us
             in
             no
             other
             stead
             ,
             but
             only
             to
             cater
             for
             our
             Flesh
             and
             
               sensitive
               Affections
            
             ,
             and
             to
             make
             us
             Brutes
             with
             greater
             Luxury
             and
             Relish
             :
             And
             being
             thus
             wholly
             acted
             by
             our
             
               brutish
               Sense
            
             ,
             and
             led
             only
             by
             the
             blind
             Instincts
             of
             the
             Flesh
             ,
             our
             Reason
             will
             have
             no
             hand
             in
             the
             Government
             of
             our
             Lives
             ;
             but
             ,
             like
             the
             Beasts
             of
             the
             Field
             ,
             we
             shall
             live
             at
             random
             ,
             and
             do
             things
             ,
             not
             because
             they
             are
             reasonable
             in
             themselves
             ,
             but
             because
             they
             are
             pleasing
             to
             our
             unreasonable
             Affections
             and
             Appetites
             .
             Such
             a
             strange
             Disorder
             doth
             Sin
             bring
             upon
             our
             Natures
             ;
             so
             miserably
             doth
             it
             blend
             and
             confound
             our
             Faculties
             ,
             that
             were
             it
             not
             for
             our
             Speech
             and
             Shape
             ,
             it
             would
             scarce
             leave
             us
             any
             remaining
             Character
             of
             Distinction
             from
             the
             Beasts
             that
             perish
             .
             For
             it
             dissolves
             our
             Reason
             into
             a
             meer
             
               sensual
               Sagacity
            
             ,
             and
             enslaves
             that
             high-born
             Power
             to
             every
             base
             Passion
             and
             Appetite
             ;
             and
             so
             reduces
             our
             
             
               well-formed
               Natures
            
             into
             an
             undistinguish'd
             Chaos
             ,
             where
             Sense
             and
             Reason
             ,
             Brute
             and
             Man
             are
             shuffled
             together
             in
             a
             heap
             of
             rude
             and
             undigested
             Ruins
             .
             So
             that
             methinks
             had
             we
             any
             Reverence
             for
             that
             
               excellent
               Nature
            
             that
             we
             carry
             about
             with
             us
             ,
             that
             Nature
             by
             which
             we
             are
             allied
             to
             Angels
             ,
             and
             do
             border
             upon
             God
             himself
             ;
             we
             should
             never
             endure
             to
             harbour
             those
             
               inhumane
               Lusts
            
             ,
             that
             do
             so
             disorder
             and
             confound
             it
             ,
             that
             make
             such
             Spoils
             and
             Devastations
             within
             us
             ,
             that
             do
             so
             disturb
             the
             Harmony
             of
             our
             Faculties
             ,
             and
             disjoint
             the
             very
             Frame
             of
             our
             Beings
             .
          
           
             III.
             SIN
             disturbs
             the
             Tranquillity
             of
             our
             Minds
             ;
             and
             this
             naturally
             follows
             from
             the
             former
             :
             For
             the
             Mind
             of
             Man
             can
             never
             be
             at
             Ease
             ,
             so
             long
             as
             its
             Bones
             are
             out
             of
             joint
             ,
             and
             all
             its
             Faculties
             so
             wofully
             disorder'd
             .
             For
             thus
             every
             thing
             is
             at
             Ease
             ,
             so
             long
             as
             it
             is
             in
             its
             own
             natural
             State
             and
             Condition
             ;
             but
             when
             once
             its
             Parts
             are
             displaced
             ,
             or
             put
             into
             a
             Disorder
             ,
             or
             distorted
             into
             an
             unnatural
             Figure
             ;
             it
             is
             in
             restless
             Motion
             ,
             till
             it
             returns
             again
             to
             the
             specifick
             State
             and
             Posture
             of
             its
             own
             Nature
             .
             And
             so
             it
             is
             with
             the
             Mind
             of
             Man
             ;
             which
             while
             it
             preserves
             its
             own
             
               natural
               Station
            
             ,
             and
             Superiority
             over
             our
             Affections
             and
             Appetites
             ,
             
             is
             calm
             and
             quiet
             and
             serene
             ,
             and
             enjoys
             within
             it self
             perpetual
             Ease
             and
             Tranquility
             :
             But
             being
             thrown
             out
             of
             its
             
               native
               Throne
            
             ,
             and
             led
             into
             Captivity
             by
             its
             own
             Vassals
             ,
             it
             can
             find
             no
             Rest
             in
             this
             preternatural
             State
             ;
             but
             ,
             like
             a
             disjointed
             Member
             ,
             is
             in
             perpetual
             Anguish
             ,
             and
             Anxiety
             ;
             and
             having
             ,
             like
             all
             other
             Things
             ,
             an
             inward
             
               strong
               Propension
            
             to
             its
             own
             natural
             State
             and
             Condition
             ,
             it
             will
             be
             perpetually
             struggling
             and
             contending
             towards
             it
             ,
             till
             it
             hath
             quite
             wearied
             and
             tired
             out
             it self
             with
             its
             own
             vain
             and
             ineffectual
             Efforts
             ;
             and
             then
             it
             will
             sit
             down
             and
             bemoan
             it self
             ,
             and
             pine
             away
             with
             Grief
             and
             Diffatisfaction
             .
             And
             hence
             it
             is
             that
             in
             the
             Course
             of
             a
             
               wicked
               Life
            
             we
             feel
             such
             Contentions
             between
             the
             Flesh
             ,
             and
             the
             Spirit
             ,
             such
             perpetual
             Broils
             between
             the
             Law
             in
             our
             Minds
             ,
             and
             the
             Law
             in
             our
             Members
             ;
             which
             proceeds
             from
             this
             
               natural
               Struggling
            
             ,
             and
             Conatus
             of
             the
             Mind
             to
             recover
             its
             
               native
               Empire
            
             over
             our
             Affections
             and
             Appetites
             :
             From
             which
             it
             will
             never
             wholly
             surcease
             ,
             till
             it
             is
             wholly
             subdu'd
             to
             the
             Will
             of
             the
             Flesh
             ;
             and
             when
             it
             is
             so
             ,
             it
             will
             be
             perpetually
             torn
             and
             distracted
             by
             those
             various
             wild
             and
             inconsistent
             Affections
             ,
             whereunto
             it
             will
             be
             subjected
             .
             For
             so
             long
             as
             our
             Passions
             
             are
             subject
             to
             our
             Reason
             ,
             there
             can
             be
             no
             Division
             among
             them
             ;
             because
             nothing
             can
             divide
             our
             Passions
             ,
             but
             only
             our
             proposing
             to
             our selves
             different
             and
             contrary
             Ends
             :
             But
             the
             Ends
             of
             Reason
             are
             all
             consistent
             with
             ,
             and
             subordinate
             to
             one
             another
             ,
             it
             s
             lesser
             and
             inferiour
             Ends
             being
             only
             the
             Inns
             at
             which
             it
             baits
             upon
             the
             Road
             towards
             its
             superiour
             ones
             ;
             and
             whilst
             we
             are
             under
             the
             Power
             and
             Conduct
             of
             one
             Sovereign
             End
             ,
             our
             Passions
             must
             necessarily
             joyn
             hand
             in
             hand
             ,
             and
             walk
             together
             like
             Brethren
             in
             Unity
             .
             But
             when
             once
             they
             have
             shaken
             off
             the
             Yoke
             of
             Reason
             ,
             and
             submitted
             themselves
             to
             the
             Dominion
             of
             Sense
             ;
             among
             that
             great
             Variety
             of
             Ends
             and
             Objects
             which
             Sense
             proposes
             to
             them
             ,
             they
             must
             needs
             be
             torn
             and
             divided
             one
             from
             another
             .
             For
             such
             is
             the
             Scantiness
             of
             Sensual
             Goods
             ,
             that
             we
             not
             being
             able
             to
             content
             our selves
             with
             any
             one
             of
             them
             ,
             are
             fain
             to
             walk
             the
             Rounds
             in
             a
             constant
             Succession
             and
             Circle
             of
             Varieties
             ;
             and
             then
             every
             one
             of
             these
             
               various
               Goods
            
             will
             create
             within
             us
             a
             
               various
               Desire
            
             :
             And
             so
             as
             Sense
             doth
             multiply
             its
             Temptations
             ,
             we
             shall
             still
             multiply
             our
             Desires
             and
             Affections
             ;
             and
             at
             every
             
               new
               Game
            
             that
             springs
             ,
             we
             shall
             still
             let
             fly
             
               new
               Passions
            
             .
             But
             now
             the
             Ends
             of
             Vice
             are
             
             not
             only
             various
             ,
             but
             also
             contrary
             to
             ,
             and
             inconsistent
             with
             one
             another
             :
             For
             all
             Vices
             consisting
             in
             Extreams
             ,
             either
             in
             Excesses
             or
             Defects
             ,
             their
             Ends
             must
             be
             contrary
             too
             ,
             and
             so
             they
             cannot
             but
             disagree
             ;
             Excess
             and
             Defect
             being
             in
             themselves
             
               most
               contrary
            
             .
             And
             these
             
               contrary
               Vices
            
             must
             needs
             raise
             
               contrary
               Factions
            
             in
             the
             Mind
             ,
             and
             people
             it
             with
             a
             Rabble
             of
             wild
             and
             inconsistent
             Passions
             ;
             which
             will
             be
             always
             bandying
             one
             against
             another
             ,
             and
             consequently
             embroiling
             the
             Soul
             in
             eternal
             Mutinies
             and
             Tumults
             .
             And
             this
             is
             the
             State
             of
             every
             vicious
             Man
             ;
             he
             is
             divided
             into
             infinite
             Schisms
             and
             Separations
             ;
             and
             like
             a
             
               barbarous
               Countrey
            
             ,
             cantoned
             out
             into
             a
             World
             of
             petty
             Principalities
             ,
             which
             are
             always
             together
             by
             the
             Ears
             ,
             and
             continually
             invading
             one
             anothers
             Dominions
             .
             Now
             what
             a
             miserable
             Distraction
             must
             a
             Man's
             Mind
             be
             in
             ,
             when
             it
             is
             thus
             justl'd
             to
             and
             fro
             in
             such
             a
             crowd
             of
             contrary
             and
             impetuous
             Passions
             ;
             when
             Pride
             shoves
             it
             one
             way
             ,
             and
             Covetousness
             another
             ;
             when
             Ambition
             thrusts
             it
             forward
             ,
             and
             Cowardise
             pulls
             it
             back
             again
             ;
             and
             so
             many
             
               different
               Lusts
            
             do
             at
             the
             same
             time
             hurry
             it
             so
             many
             different
             and
             
               contrary
               Ways
            
             ?
             How
             is
             it
             possible
             it
             should
             escape
             Actaeon's
             Fate
             ,
             to
             be
             worried
             till
             it
             
             is
             torn
             in
             pieces
             by
             its
             own
             Hounds
             ?
             And
             therefore
             as
             we
             value
             the
             Peace
             of
             our
             own
             Minds
             ,
             and
             would
             not
             have
             the
             inward
             Harmony
             discompos'd
             by
             the
             perpetual
             Iarrings
             of
             so
             many
             contrary
             Passions
             ;
             it
             concerns
             us
             to
             subdue
             and
             mortify
             our
             Lusts
             :
             For
             so
             long
             as
             we
             entertain
             these
             seditious
             Incendiaries
             ,
             they
             will
             be
             perpetually
             raising
             Tumults
             within
             us
             ,
             and
             our
             Minds
             will
             never
             be
             at
             quiet
             for
             them
             .
             For
             the
             only
             Way
             to
             keep
             our
             Minds
             at
             Peace
             ,
             is
             to
             unite
             our
             Affections
             ;
             which
             we
             can
             never
             hope
             to
             do
             ,
             till
             we
             have
             subdu'd
             them
             to
             the
             Empire
             of
             our
             Reason
             .
             But
             when
             we
             come
             to
             be
             under
             the
             Command
             of
             that
             
               one
               supreme
            
             End
             ,
             which
             our
             Reason
             will
             propose
             to
             us
             ,
             as
             the
             
               utmost
               Scope
            
             of
             our
             Desires
             ;
             then
             and
             not
             till
             then
             will
             these
             scattered
             Rivulets
             of
             our
             Affections
             unite
             themselves
             in
             one
             and
             the
             same
             Channel
             ,
             and
             flow
             towards
             one
             and
             the
             same
             Ocean
             :
             And
             then
             our
             Mind
             will
             be
             at
             Rest
             ,
             and
             all
             its
             
               contrary
               Passions
            
             being
             laid
             ,
             which
             now
             like
             the
             
               boisterous
               Waves
            
             dash
             one
             against
             another
             ,
             it
             will
             no
             longer
             be
             capable
             of
             being
             ruffl'd
             into
             a
             Storm
             ;
             but
             in
             the
             midst
             of
             all
             the
             Changes
             of
             this
             World
             ,
             will
             find
             it self
             perpetually
             inspired
             with
             the
             most
             calm
             ,
             and
             gentle
             Thoughts
             .
          
        
         
           
           
             
               CHAP.
               IV.
            
             Of
             Helps
             to
             Mortification
             ,
             given
             us
             by
             the
             Spirit
             of
             God.
             
          
           
             THE
             Motives
             ,
             and
             Arguments
             for
             Mortification
             ,
             which
             arise
             from
             considering
             the
             Mischiefs
             and
             Inconveniences
             of
             Sin
             ,
             having
             been
             spoken
             to
             ;
             I
             shall
             now
             proceed
             to
             such
             Helps
             to
             this
             Duty
             ,
             as
             are
             given
             us
             by
             the
             Spirit
             of
             God
             :
             And
             I
             shall
             consider
             them
             under
             these
             four
             Heads
             ,
          
           
             
               First
               ,
               THE
               external
               Arguments
               and
               Motives
               of
               the
               Gospel
               .
            
             
               Secondly
               ,
               THE
               external
               Providences
               of
               the
               
                 Divine
                 Spirit
              
               by
               which
               he
               excites
               us
               to
               our
               Duty
               .
            
             
               Thirdly
               ,
               THE
               Aids
               and
               Assistances
               which
               the
               
                 Holy
                 Angels
              
               give
               us
               ,
               who
               are
               the
               Agents
               and
               Ministers
               of
               the
               
                 Holy
                 Ghost
              
               .
            
             
               Fourthly
               ,
               THE
               internal
               Motions
               and
               Operations
               of
               the
               
                 Holy
                 Ghost
              
               upon
               our
               Souls
               .
            
          
           
             I.
             LET
             us
             consider
             the
             external
             Arguments
             and
             Motives
             of
             the
             Gospel
             ;
             such
             as
             the
             Promises
             and
             Threats
             of
             it
             ,
             the
             great
             Example
             of
             our
             Saviour
             describ'd
             in
             it
             ,
             together
             with
             all
             those
             mighty
             Considerations
             
             out
             of
             his
             Passion
             and
             Resurrection
             ,
             his
             Intercession
             for
             us
             at
             the
             right
             hand
             of
             God
             ,
             and
             his
             Coming
             to
             judge
             the
             World
             in
             the
             
               last
               day
            
             :
             All
             which
             are
             the
             Aids
             and
             Assistances
             of
             the
             
               Holy
               Spirit
            
             ,
             who
             hath
             revealed
             them
             to
             us
             ,
             and
             demonstrated
             their
             Truth
             and
             Divinity
             by
             sundry
             miraculous
             Operations
             ;
             which
             are
             therefore
             called
             the
             Evidences
             and
             Demonstrations
             of
             the
             Spirit
             .
             So
             that
             whatsoever
             there
             is
             in
             the
             Gospel
             to
             enable
             us
             to
             our
             Duty
             ;
             whatsoever
             Counter-charms
             its
             Promises
             afford
             us
             against
             the
             Charms
             and
             Allurements
             of
             our
             own
             Lusts
             ;
             whatsoever
             Antidotes
             its
             Threatnings
             prescribe
             us
             against
             the
             terrours
             of
             the
             Devil's
             Temptations
             ;
             whatsoever
             Motives
             there
             are
             in
             the
             Life
             ,
             or
             
               Death
               ,
               Resurrection
            
             ,
             and
             Intercession
             of
             our
             Blessed
             Saviour
             ,
             and
             in
             his
             final
             Iudgment
             by
             which
             we
             must
             stand
             ,
             or
             fall
             for
             ever
             :
             In
             a
             word
             ,
             whatsoever
             Arguments
             the
             Laws
             or
             the
             Creed
             of
             our
             
               Holy
               Religion
            
             offer
             us
             ,
             either
             to
             incite
             us
             to
             our
             Duty
             ,
             or
             to
             enable
             us
             to
             baffle
             the
             Temptations
             of
             Vice
             ;
             they
             are
             all
             from
             the
             Spirit
             ,
             and
             consequently
             are
             to
             be
             reckon'd
             among
             those
             gracious
             Aids
             and
             Assistances
             which
             He
             affords
             us
             .
             And
             hence
             the
             Gospel
             ,
             which
             teaches
             us
             to
             
               deny
               ungodliness
               and
            
             
             
               worldly
               lusts
               ,
               and
               to
               live
               soberly
               ,
               righteously
               ,
               and
               godly
               ,
            
             is
             called
             the
             
               grace
               of
               God
               which
               bringeth
               salvation
               unto
               all
               men
            
             ;
             Tit.
             ii
             .
             11
             ,
             12.
             
             And
             in
             Rom.
             viii
             .
             2.
             the
             Apostle
             calleth
             it
             
               the
               law
               of
               the
               spirit
               of
               life
               in
               Christ
               Iesus
               ,
            
             by
             which
             he
             was
             
               made
               free
               from
               the
               law
               of
               sin
               and
               death
               :
            
             Nay
             ,
             sometimes
             the
             Gospel
             is
             called
             the
             Spirit
             ,
             2
             Cor.
             iii.
             6.
             
               who
               also
               hath
               made
               us
               able
               ministers
               of
               the
               New
               Testament
               ,
               not
               of
               the
               letter
               ,
               but
               of
               the
               spiri
               ;
               i.
               e.
            
             not
             of
             the
             Law
             ,
             but
             of
             the
             Gospel
             ,
             
               for
               the
               letter
               killeth
               ,
               but
               the
               spirit
               giveth
               life
               :
            
             That
             is
             ,
             as
             he
             elsewhere
             explains
             himself
             ,
             the
             Law
             is
             a
             Ministration
             of
             Death
             ,
             but
             the
             Gospel
             brings
             Life
             and
             Immortality
             to
             light
             :
             And
             that
             this
             is
             the
             Meaning
             ,
             is
             plain
             from
             what
             follows
             ,
             v.
             7
             ,
             8.
             
               but
               if
               the
               ministration
               of
               death
               written
               and
               ingraven
               in
               stones
               was
               glorious
               ,
            
             (
             which
             is
             a
             plain
             description
             of
             the
             Law
             of
             
               Moses
               )
               how
               shall
               not
               the
               ministration
               of
               the
               spirit
               be
               rather
               glorious
               ?
            
             And
             consonantly
             hereunto
             by
             the
             Spirit
             we
             may
             understand
             the
             Motives
             and
             Arguments
             of
             the
             Gospel
             .
          
           
             II.
             LET
             us
             consider
             the
             external
             Providences
             of
             the
             
               divine
               Spirit
            
             by
             which
             he
             excites
             us
             to
             our
             Duty
             ,
             and
             doth
             many
             ways
             administer
             to
             our
             Reformation
             ;
             which
             are
             so
             considerable
             a
             part
             of
             God's
             Grace
             
             and
             Assistance
             ,
             that
             there
             are
             very
             few
             
               good
               Thoughts
            
             or
             Purposes
             that
             spring
             up
             in
             our
             Minds
             ,
             which
             have
             not
             their
             Rise
             from
             some
             external
             Event
             of
             
               Divine
               Providence
            
             .
             And
             this
             we
             may
             easily
             observe
             ,
             by
             following
             the
             Train
             of
             our
             own
             Thoughts
             ,
             and
             pursuing
             the
             Stream
             of
             them
             to
             their
             Spring
             and
             Original
             :
             For
             though
             many
             times
             we
             find
             
               good
               Thoughts
            
             injected
             into
             us
             we
             know
             not
             how
             ,
             nor
             whence
             ;
             yet
             ,
             if
             we
             do
             but
             curiously
             observe
             the
             Rise
             of
             our
             soberest
             Thoughts
             and
             Purposes
             ,
             we
             shall
             generally
             find
             that
             it
             is
             some
             external
             Accident
             or
             other
             that
             occasions
             them
             .
             Either
             our
             Sin
             betrays
             us
             into
             some
             great
             Shame
             or
             Infelicity
             ,
             or
             our
             wicked
             Designs
             are
             baffled
             by
             some
             intervening
             Accident
             ,
             or
             some
             remarkable
             Iudgment
             meets
             us
             ,
             as
             the
             Angel
             did
             Balaam
             ,
             in
             the
             Road
             of
             our
             Folly
             and
             Wickedness
             ,
             by
             which
             our
             stupid
             Consciences
             are
             many
             times
             startled
             into
             Reflections
             ;
             or
             by
             some
             good
             Providence
             we
             are
             directed
             to
             a
             
               serious
               Book
            
             ,
             or
             
               faithful
               Guide
            
             ,
             or
             linked
             into
             some
             
               pious
               Family
            
             ,
             or
             
               vertuous
               Association
            
             ,
             by
             whose
             wise
             Admonitions
             ,
             holy
             Examples
             ,
             or
             friendly
             Reproofs
             ,
             we
             are
             frequently
             inspired
             with
             good
             Thoughts
             ,
             and
             serious
             Resolutions
             ;
             and
             from
             these
             ,
             or
             such
             like
             Providences
             ordinarily
             spring
             the
             Beginnings
             of
             our
             
             Reformation
             .
             So
             that
             it
             is
             no
             
               mean
               Assistance
            
             that
             the
             Divine
             Providence
             contributes
             to
             us
             ;
             but
             by
             a
             thousand
             Arts
             of
             Love
             ,
             and
             Methods
             of
             Kindness
             which
             we
             take
             no
             notice
             of
             ,
             it
             administers
             to
             our
             Recovery
             ,
             and
             serves
             the
             everlasting
             Interests
             of
             our
             Souls
             .
             Sometimes
             it
             removes
             Temptations
             from
             us
             ,
             and
             keeps
             them
             at
             a
             distance
             ,
             while
             our
             Lust
             is
             hot
             and
             ready
             to
             take
             fire
             ,
             till
             it
             is
             cool'd
             and
             extinguish'd
             by
             sober
             Counsels
             :
             Sometimes
             by
             
               indiscernible
               Accidents
            
             it
             suggests
             good
             Thoughts
             to
             us
             ,
             and
             raises
             good
             Desires
             in
             us
             ;
             and
             then
             seconds
             those
             Accidents
             with
             such
             a
             Train
             of
             Events
             ,
             as
             it
             knows
             will
             be
             most
             conducive
             to
             continue
             those
             Thoughts
             ,
             and
             to
             nurse
             up
             those
             Desires
             into
             fixt
             and
             lasting
             Resolutions
             :
             In
             a
             word
             ,
             it
             observes
             the
             molliafandi-tempora
             ,
             and
             is
             infinitely
             watchful
             in
             the
             timing
             its
             Addresses
             ,
             so
             as
             to
             strike
             while
             the
             Iron
             is
             hot
             ,
             and
             to
             interpose
             when
             we
             are
             most
             apt
             to
             be
             persuaded
             and
             wrought
             upon
             .
             If
             therefore
             by
             these
             Assistances
             of
             the
             
               Divine
               Providence
            
             we
             do
             mortify
             our
             Lusts
             ,
             we
             do
             it
             by
             the
             Spirit
             ;
             who
             doth
             so
             order
             and
             dispose
             all
             those
             
               outward
               Events
            
             ,
             and
             Accidents
             ,
             as
             may
             be
             most
             conducive
             to
             our
             Amendment
             .
          
           
           
             III.
             LET
             us
             consider
             those
             Aids
             and
             Assistances
             ,
             which
             the
             
               holy
               Angels
            
             give
             us
             ,
             who
             are
             the
             Agents
             and
             Ministers
             of
             the
             
               Holy
               Ghost
            
             ;
             whom
             he
             sends
             forth
             to
             succour
             and
             assist
             us
             in
             the
             Discharge
             of
             our
             Duty
             .
             And
             hence
             Heb.
             i.
             14.
             they
             are
             said
             to
             be
             
               ministring
               spirits
               sent
               forth
               to
               minister
               for
               them
               who
               shall
               be
               heirs
               of
               salvation
               :
            
             And
             in
             pursuance
             of
             this
             their
             Ministry
             they
             are
             said
             to
             pitch
             their
             tents
             round
             about
             those
             that
             fear
             God
             ,
             Psal.
             xxxiv
             .
             7.
             and
             God
             himself
             hath
             promised
             to
             
               give
               his
               Angels
               charge
               over
               them
               to
               keep
               them
               in
               all
               their
               ways
               ,
            
             in
             the
             xci
             .
             Psal.
             11.
             which
             Expressions
             ,
             I
             confess
             ,
             do
             immediately
             refer
             unto
             the
             outward
             and
             temporal
             Protection
             ,
             which
             good
             Men
             do
             receive
             from
             the
             
               holy
               Angels
            
             :
             But
             since
             those
             blessed
             and
             benigne
             Spirits
             are
             so
             much
             concerned
             in
             
               Humane
               Affairs
            
             ,
             we
             cannot
             but
             suppose
             that
             ,
             so
             far
             as
             their
             own
             Ability
             ,
             and
             the
             Laws
             of
             the
             invisible
             World
             will
             permit
             them
             ,
             they
             are
             ready
             to
             succour
             our
             Souls
             ,
             as
             well
             as
             Bodies
             ;
             and
             to
             contribute
             to
             our
             eternal
             ,
             as
             well
             as
             temporal
             Interests
             ;
             especially
             considering
             that
             of
             our
             Saviour
             ,
             Luk.
             xv
             .
             10.
             
               that
               there
               is
               joy
               in
               the
               presence
               of
               the
               Angels
               of
               God
               over
               one
               sinner
               that
               repenteth
               .
            
             And
             if
             they
             are
             so
             far
             concern'd
             in
             our
             Repentance
             ,
             as
             to
             rejoice
             in
             
             it
             ,
             to
             be
             sure
             they
             will
             and
             do
             promote
             it
             ;
             since
             in
             so
             doing
             they
             contribute
             to
             their
             own
             Ioy
             Now
             the
             
               holy
               Angels
            
             ,
             being
             the
             Ministers
             of
             the
             
               Divine
               Providence
            
             ,
             have
             great
             Advantages
             of
             assisting
             us
             in
             our
             Duties
             ,
             and
             serving
             the
             Interests
             of
             our
             Souls
             ;
             which
             Advantages
             to
             be
             sure
             their
             own
             Goodness
             and
             Benignity
             will
             prompt
             them
             to
             make
             the
             utmost
             Improvement
             of
             .
             They
             have
             many
             Opportunities
             to
             present
             good
             Objects
             to
             us
             ,
             and
             to
             remove
             Temptations
             from
             us
             ;
             of
             disciplining
             our
             Natures
             by
             Prosperities
             and
             Afflictions
             ,
             and
             of
             ordering
             and
             varying
             our
             outward
             Circumstances
             ,
             so
             as
             to
             render
             our
             Duty
             more
             facile
             and
             easy
             to
             us
             .
             And
             besides
             ,
             as
             they
             are
             Spirits
             ,
             they
             have
             a
             very
             near
             and
             familiar
             Access
             to
             our
             Souls
             ;
             not
             that
             they
             can
             make
             any
             
               immediate
               Impressions
            
             upon
             our
             Understandings
             ,
             or
             Wills
             ,
             which
             is
             a
             Sphere
             of
             Light
             to
             which
             no
             
               created
               Spirit
            
             can
             approach
             ,
             but
             is
             under
             the
             immediate
             Oeconomy
             of
             the
             
               Father
               of
               Spirits
            
             :
             But
             yet
             being
             Spirits
             ,
             I
             conceive
             ,
             they
             may
             easily
             insinuate
             themselves
             into
             our
             Fancies
             ,
             and
             mingle
             with
             the
             Spirits
             and
             Humours
             of
             our
             Bodies
             ;
             and
             by
             that
             means
             suggest
             
               good
               Thoughts
            
             to
             us
             ,
             and
             raise
             
               holy
               Affections
            
             in
             us
             .
             For
             that
             they
             can
             work
             upon
             our
             Fancies
             is
             apparent
             ;
             else
             there
             
             could
             be
             neither
             Diabolical
             ,
             nor
             Angelical
             Dreams
             :
             And
             if
             they
             can
             so
             act
             upon
             our
             Fancies
             ,
             as
             to
             excite
             new
             Images
             and
             Representations
             in
             them
             ,
             they
             may
             by
             this
             means
             communicate
             new
             Thoughts
             to
             the
             Understanding
             ;
             which
             naturally
             prints
             off
             from
             the
             Fancy
             all
             those
             Ideas
             ,
             and
             Images
             which
             it
             sets
             and
             composes
             .
             And
             as
             they
             can
             work
             upon
             our
             Fansies
             ,
             so
             they
             can
             also
             upon
             our
             Spirits
             and
             Humours
             ;
             else
             they
             have
             not
             the
             Power
             of
             curing
             ,
             or
             inflicting
             a
             Disease
             :
             And
             by
             thus
             working
             upon
             our
             Spirits
             ,
             they
             can
             in
             some
             measure
             moderate
             the
             Violence
             of
             our
             Passions
             ;
             which
             are
             nothing
             but
             the
             flowings
             and
             reflowings
             of
             the
             Spirits
             to
             and
             fro
             from
             the
             Heart
             :
             And
             by
             working
             upon
             our
             Humours
             they
             can
             compose
             us
             to
             such
             a
             sedate
             and
             
               serious
               Temper
            
             ,
             as
             is
             most
             apt
             to
             receive
             
               religious
               Impressions
            
             ,
             and
             to
             be
             influenc'd
             by
             the
             Motions
             of
             the
             
               Holy
               Ghost
            
             .
             These
             things
             I
             doubt
             not
             but
             the
             
               blessed
               Angels
            
             can
             do
             ,
             and
             many
             times
             do
             ,
             though
             we
             perceive
             it
             not
             :
             And
             though
             possibly
             by
             the
             Laws
             of
             the
             World
             of
             Spirits
             they
             may
             be
             restrained
             from
             doing
             their
             utmost
             for
             us
             ,
             that
             so
             we
             may
             still
             act
             with
             an
             uncontrouled
             Freedom
             ,
             and
             be
             left
             under
             a
             Necessity
             of
             constant
             and
             diligent
             Endeavour
             ;
             yet
             doubtless
             their
             Assistance
             is
             not
             wanting
             to
             us
             ;
             but
             as
             the
             
               evil
               Angels
            
             
             are
             always
             ready
             to
             pervert
             and
             seduce
             us
             ,
             so
             the
             good
             are
             no
             less
             ready
             to
             reform
             and
             recover
             us
             .
             And
             since
             whatsoever
             they
             do
             for
             us
             ,
             they
             do
             as
             the
             Agents
             and
             Ministers
             of
             the
             
               Divine
               Spirits
            
             ;
             whatsoever
             we
             do
             by
             their
             Assistance
             ,
             we
             do
             by
             the
             
               Holy
               Spirit
            
             .
          
           
             Fourthly
             and
             Lastly
             ,
             LET
             us
             consider
             the
             internal
             Motions
             and
             Operations
             of
             the
             
               Holy
               Ghost
            
             upon
             our
             Souls
             .
             For
             besides
             all
             those
             Assistances
             which
             the
             
               Holy
               Spirit
            
             vouchsafes
             to
             us
             by
             his
             Word
             ,
             and
             his
             Providence
             ,
             and
             his
             
               Holy
               Angels
            
             ;
             he
             does
             also
             very
             powerfully
             aid
             and
             help
             us
             by
             his
             own
             
               immediate
               Motions
            
             ,
             and
             Suggestions
             .
             For
             that
             the
             Ministrations
             of
             Religion
             have
             been
             always
             accompanied
             with
             the
             internal
             Operations
             of
             the
             Spirit
             ,
             is
             evident
             from
             that
             miraculous
             Success
             that
             Religion
             hath
             found
             in
             the
             World
             :
             For
             I
             cannot
             imagine
             how
             Christianity
             ,
             that
             never
             was
             beholding
             to
             
               humane
               Force
            
             and
             Power
             ,
             but
             instead
             of
             that
             found
             all
             the
             Powers
             of
             the
             World
             armed
             against
             it
             ,
             and
             had
             so
             many
             mighty
             Prejudices
             to
             combate
             ,
             before
             ever
             it
             could
             be
             admitted
             to
             speak
             with
             Mens
             Reason
             ;
             I
             say
             ,
             I
             cannot
             imagine
             ,
             how
             under
             such
             Circumstances
             it
             could
             have
             thriv'd
             and
             flourish'd
             as
             it
             did
             ,
             had
             it
             not
             been
             accompanied
             with
             an
             
               invisible
               Power
            
             ,
             from
             above
             .
             For
             how
             did
             it
             
             triumph
             in
             its
             very
             Infancy
             over
             all
             the
             Power
             and
             Malice
             of
             the
             World
             ,
             growing
             like
             the
             Palm-tree
             by
             Depression
             ,
             and
             conquering
             in
             the
             midst
             of
             Flames
             ?
             What
             wonderful
             Alterations
             did
             it
             make
             in
             the
             Lives
             and
             Manners
             of
             Men
             ,
             transforming
             in
             an
             instant
             the
             debauch'd
             and
             dissolute
             into
             Patterns
             of
             the
             strictest
             Temperance
             and
             Sobriety
             ,
             and
             with
             its
             mighty
             Charms
             turning
             Wolves
             into
             Lambs
             ,
             and
             Vulturs
             into
             Tuttle-doves
             ?
             Which
             wondrous
             effects
             were
             so
             very
             frequent
             ,
             that
             the
             Heathens
             themselves
             took
             special
             notice
             of
             them
             ;
             which
             ,
             as
             St.
             Austin
             tells
             us
             ,
             made
             them
             to
             attribute
             its
             Success
             to
             the
             Power
             of
             Magick
             ;
             thinking
             it
             impossible
             that
             it
             should
             do
             such
             Wonders
             ,
             without
             the
             Assistance
             of
             some
             
               powerful
               Spirit
            
             .
             And
             indeed
             it
             is
             not
             to
             be
             supposed
             ,
             how
             it
             should
             work
             such
             strange
             and
             
               suddain
               Alterations
            
             in
             Men
             ,
             by
             its
             external
             Arguments
             and
             Motives
             ,
             without
             a
             
               divine
               Power
            
             concurring
             with
             them
             and
             animating
             and
             enforcing
             them
             ;
             and
             though
             now
             that
             Christianity
             hath
             gotten
             such
             footing
             in
             the
             World
             ,
             and
             is
             become
             the
             Religion
             of
             Nations
             ,
             the
             
               divine
               Spirit
            
             does
             not
             ordinarily
             work
             upon
             Men
             in
             such
             a
             strange
             and
             miraculous
             way
             ;
             but
             proceeds
             in
             more
             humane
             Methods
             by
             joyning
             in
             with
             our
             Understandings
             ,
             
             and
             leading
             us
             forward
             by
             the
             Rules
             of
             Reason
             and
             Sobriety
             ;
             so
             that
             whatsoever
             Aids
             it
             affords
             us
             ,
             they
             work
             in
             the
             
               same
               Way
            
             ,
             and
             after
             the
             
               same
               Manner
            
             ,
             as
             if
             all
             were
             performed
             by
             the
             Strength
             of
             our
             
               own
               Reason
            
             ;
             yet
             we
             have
             a
             
               standing
               Promise
            
             which
             extends
             to
             all
             Ages
             of
             Christianity
             ,
             that
             to
             him
             who
             improves
             the
             Grace
             which
             he
             hath
             already
             ,
             more
             Grace
             shall
             be
             given
             ;
             that
             if
             we
             
               work
               out
               our
               salvation
               with
               fear
               and
               trembling
               ,
            
             God
             will
             work
             in
             us
             
               to
               will
               and
               to
               do
            
             ;
             and
             that
             he
             will
             give
             his
             
               holy
               Spirit
            
             to
             every
             one
             that
             sincerely
             asks
             ,
             and
             seeks
             it
             .
             For
             of
             the
             Performance
             of
             this
             Promise
             ,
             there
             are
             none
             of
             us
             all
             but
             have
             had
             many
             
               sensible
               Experiences
            
             ;
             for
             how
             often
             do
             we
             find
             
               good
               Thoughts
            
             injected
             into
             our
             Minds
             we
             know
             not
             how
             ,
             nor
             whence
             ?
             How
             frequently
             are
             we
             seiz'd
             with
             strong
             and
             vehement
             Convictions
             of
             the
             Folly
             and
             Danger
             of
             our
             own
             Wicked
             courses
             ,
             even
             in
             the
             midst
             of
             our
             loose
             Mirth
             and
             Iollity
             ,
             when
             we
             are
             rock'd
             into
             a
             deep
             Security
             ,
             when
             we
             have
             endeavour'd
             to
             chase
             good
             Thoughts
             from
             our
             Minds
             ,
             or
             to
             drown
             them
             in
             Sensuality
             and
             Voluptuousness
             ?
             How
             often
             have
             we
             been
             haunted
             with
             their
             Importunities
             ,
             till
             we
             have
             been
             scar'd
             by
             them
             into
             sober
             Resolutions
             ?
             And
             when
             we
             have
             complied
             
             with
             them
             ,
             what
             Ioys
             and
             Refreshments
             have
             we
             sometimes
             found
             in
             the
             Discharge
             of
             our
             Duty
             ,
             to
             encourage
             us
             to
             Perseverance
             in
             Well-doing
             ?
             All
             which
             are
             plain
             and
             sensible
             Instances
             of
             the
             internal
             Operations
             of
             the
             
               Holy
               Spirit
            
             upon
             our
             Souls
             :
             So
             that
             when
             we
             comply
             with
             these
             inward
             Motions
             of
             the
             
               Holy
               Ghost
            
             ,
             so
             as
             to
             forsake
             those
             sins
             which
             they
             dissuade
             us
             from
             ,
             we
             do
             then
             
               mortify
               the
               deeds
               of
               the
               body
               by
               the
               spirit
               .
            
          
           
             FROM
             the
             Consideration
             of
             these
             Benefits
             by
             the
             Spirit
             of
             God
             ,
             many
             useful
             Inferences
             may
             be
             deduc'd
             :
             And
             First
             ,
             From
             hence
             we
             may
             discern
             the
             Necessity
             of
             the
             Spirit
             ,
             to
             enable
             us
             to
             mortify
             the
             Deeds
             of
             the
             Body
             .
             And
             indeed
             considering
             the
             Infirmity
             of
             our
             Natures
             ,
             and
             the
             many
             Temptations
             we
             have
             to
             encounter
             ,
             how
             we
             are
             habituated
             to
             a
             
               Sensual
               Life
            
             before
             we
             are
             capable
             of
             exercising
             our
             Reason
             ,
             and
             how
             much
             our
             Wills
             are
             biass'd
             by
             our
             
               Carnal
               Inclinations
            
             ;
             it
             is
             hardly
             to
             be
             imagined
             ,
             how
             we
             should
             ever
             be
             able
             to
             retrieve
             our selves
             from
             the
             Power
             and
             Dominion
             of
             our
             own
             Lusts
             ,
             without
             some
             supernatural
             Aid
             and
             Assistance
             .
             For
             tho'
             we
             have
             an
             Understanding
             capable
             of
             distinguishing
             between
             Good
             and
             Evil
             ,
             and
             of
             discerning
             all
             those
             Advantages
             and
             Mischiefs
             
             that
             are
             inseparable
             unto
             vertuous
             and
             vicious
             Actions
             ;
             though
             we
             have
             a
             Will
             that
             can
             comply
             with
             the
             Dictates
             of
             right
             Reason
             ,
             and
             is
             no
             ways
             determined
             and
             necessitated
             to
             Evil
             ;
             and
             though
             we
             can
             do
             whatsoever
             we
             will
             :
             Yet
             if
             besides
             those
             Motives
             which
             arise
             out
             of
             the
             Nature
             of
             Virtue
             and
             Vice
             ,
             we
             had
             not
             supernatural
             Arguments
             to
             assist
             us
             ,
             our
             Inclinations
             would
             certainly
             prove
             too
             strong
             for
             our
             Reason
             .
             If
             the
             
               lascivious
               Wanton
            
             had
             no
             other
             Arguments
             to
             oppose
             against
             the
             Temptations
             of
             Lust
             ,
             but
             that
             it
             vexes
             him
             with
             Impatience
             ,
             fills
             him
             with
             mad
             and
             ungovernable
             Desires
             ,
             torments
             him
             with
             Fear
             and
             Iealousie
             ,
             betrays
             him
             into
             Sickness
             and
             Poverty
             ,
             and
             the
             like
             ;
             How
             can
             it
             be
             expected
             that
             such
             slender
             Arguments
             should
             prevail
             against
             the
             Importunities
             of
             his
             
               depraved
               Appetite
            
             ?
             If
             the
             
               covetous
               Oppressour
            
             had
             no
             other
             Motive
             to
             confront
             
               his
               Lust
            
             with
             ,
             but
             that
             his
             Injustice
             exposes
             him
             to
             the
             Hatred
             of
             those
             whom
             he
             injures
             ,
             and
             violates
             the
             Laws
             of
             Society
             ,
             and
             consequently
             is
             destructive
             of
             the
             Publick
             Good
             ,
             in
             which
             his
             own
             is
             involved
             ;
             alas
             !
             What
             thin
             Arguments
             would
             these
             be
             to
             him
             ,
             in
             comparison
             with
             the
             Temptations
             of
             a
             Bag
             of
             Gold
             ?
             And
             though
             to
             these
             natural
             Arguments
             
             God
             hath
             added
             sundry
             supernatural
             ones
             in
             the
             Revelation
             of
             the
             Gospel
             ,
             such
             as
             are
             in
             themselves
             sufficient
             to
             check
             our
             most
             
               outragious
               Appetites
            
             ,
             and
             to
             baffle
             the
             
               strongest
               Temptations
            
             ;
             Yet
             alas
             !
             our
             Thoughts
             are
             so
             squander'd
             among
             this
             great
             Multiplicity
             of
             carnal
             Objects
             that
             surround
             us
             ,
             that
             did
             not
             the
             
               Divine
               Spirit
            
             frequently
             suggest
             those
             supernatural
             Arguments
             to
             us
             ,
             and
             by
             the
             powerful
             Influence
             of
             his
             Grace
             keep
             our
             Minds
             intent
             upon
             them
             ;
             we
             should
             never
             recollect
             our selves
             to
             such
             a
             
               thorough
               Consideration
            
             of
             them
             ;
             as
             is
             necessary
             to
             persuade
             our selves
             by
             them
             into
             a
             
               lasting
               Resolution
            
             of
             Amendment
             .
             So
             that
             we
             have
             very
             great
             need
             both
             of
             the
             outward
             ,
             and
             inward
             Grace
             of
             God
             ;
             for
             though
             we
             can
             deliberate
             what
             is
             best
             to
             choose
             ,
             and
             choose
             what
             we
             find
             best
             upon
             Deliberation
             ;
             yet
             we
             are
             like
             Men
             standing
             
               in
               bivio
            
             ,
             between
             two
             contrary
             Roads
             ,
             and
             are
             naturally
             indeed
             free
             to
             turn
             either
             to
             the
             Right
             hand
             or
             to
             the
             Left
             ;
             but
             on
             the
             Left-hand
             way
             there
             are
             so
             many
             Temptations
             perpetually
             beckoning
             to
             us
             ,
             and
             inviting
             us
             unto
             that
             which
             is
             Evil
             ,
             and
             our
             brutish
             Passions
             and
             Appetites
             are
             so
             ready
             upon
             all
             occasions
             to
             yield
             and
             comply
             with
             them
             ;
             that
             we
             should
             certainty
             go
             that
             way
             ,
             did
             not
             the
             
               Holy
               Spirit
            
             importune
             
             us
             with
             strong
             Arguments
             to
             turn
             to
             the
             Right-hand
             way
             of
             Vertue
             and
             Goodness
             .
          
           
             II.
             WE
             may
             learn
             from
             hence
             the
             Necessity
             of
             our
             Concurrence
             with
             the
             Spirit
             ,
             For
             the
             Spirit
             of
             God
             works
             upon
             us
             in
             such
             a
             way
             ,
             as
             is
             most
             congruous
             to
             our
             Free
             and
             Rational
             Natures
             ;
             that
             is
             ,
             it
             doth
             not
             act
             upon
             us
             by
             mere
             Force
             ,
             or
             irresistible
             Power
             ,
             but
             addresses
             to
             our
             Reason
             ,
             with
             Arguments
             and
             Persuasions
             ,
             and
             so
             moves
             upon
             our
             Wills
             by
             the
             Mediation
             of
             our
             Understandings
             :
             But
             when
             He
             hath
             done
             all
             ,
             He
             leaves
             it
             to
             our
             own
             Choice
             whether
             we
             will
             reject
             ,
             or
             embrace
             his
             Proposals
             .
             For
             although
             I
             firmly
             believe
             ,
             as
             no
             Man
             would
             be
             wicked
             ,
             were
             he
             not
             invited
             by
             the
             Temptations
             of
             sin
             ,
             so
             no
             Man
             would
             be
             good
             ,
             were
             he
             not
             solicited
             by
             the
             Grace
             of
             God
             ;
             yet
             I
             see
             no
             Reason
             to
             imagine
             ,
             that
             either
             the
             one
             ,
             or
             the
             other
             invades
             the
             Liberty
             of
             our
             Wills.
             The
             Temptations
             of
             Sin
             indeed
             incline
             us
             one
             way
             ,
             and
             the
             Grace
             of
             God
             another
             ;
             but
             when
             all
             is
             done
             ,
             they
             leave
             us
             free
             to
             choose
             or
             refuse
             ,
             and
             neither
             the
             one
             nor
             the
             other
             forces
             or
             necessitates
             us
             .
             And
             hence
             the
             Successes
             of
             the
             
               Divine
               Grace
            
             are
             in
             Scripture
             attributed
             to
             the
             Disposition
             ,
             or
             Indisposition
             of
             the
             Subject
             it
             acts
             upon
             :
             So
             Matth.
             xi
             .
             20
             ,
             21.
             
             
               Then
               began
            
             
             
               he
               to
               upbraid
               the
               Cities
               ,
               wherein
               his
               mighty
               works
               were
               done
               ;
               woe
               unto
               thee
               Corazin
               ,
               woe
               unto
               thee
               Bethsaida
               ;
               for
               if
               the
               mighty
               works
               which
               were
               done
               in
               you
               had
               been
               done
               in
               Tyre
               and
               Sidon
               ,
               they
               would
               have
               repented
               long
               ago
               in
               sackcloth
               and
               ashes
               .
            
             From
             whence
             I
             argue
             ,
             that
             
               that
               Grace
            
             which
             would
             have
             converted
             Tyre
             and
             Sidon
             ,
             was
             not
             irresistible
             ;
             for
             if
             it
             had
             it
             would
             have
             converted
             Corazin
             and
             Bethsaida
             too
             :
             For
             how
             could
             they
             have
             resisted
             irresistible
             Grace
             ?
             And
             why
             should
             it
             not
             have
             had
             the
             same
             Effect
             on
             the
             one
             ,
             which
             it
             would
             have
             had
             on
             the
             other
             ;
             had
             there
             not
             been
             something
             in
             the
             one
             which
             was
             not
             in
             the
             other
             ,
             which
             did
             actually
             resist
             and
             vanquish
             it
             ?
             And
             so
             likewise
             in
             the
             Parable
             of
             the
             Seed
             sown
             in
             the
             High-way
             ,
             the
             
               stony
               ,
               thorny
            
             ,
             and
             good
             Ground
             ,
             Matth.
             xiii
             .
             the
             Reason
             why
             the
             Seed
             prospered
             in
             some
             ,
             and
             not
             in
             others
             ,
             is
             plainly
             resolved
             into
             the
             different
             Condition
             of
             the
             Soil
             :
             for
             as
             for
             those
             that
             either
             considered
             not
             
               at
               all
            
             ,
             or
             not
             enough
             ,
             the
             Seed
             of
             the
             Divine
             Grace
             proved
             altogether
             ineffectual
             to
             them
             ;
             but
             as
             for
             those
             who
             had
             so
             throughly
             consider'd
             its
             Proposals
             ,
             as
             to
             form
             in
             their
             Minds
             a
             firm
             and
             settled
             Judgment
             of
             them
             ,
             it
             produced
             in
             them
             a
             most
             fruitful
             Spring
             of
             Virtues
             and
             
               good
               Works
            
             .
             Which
             is
             a
             plain
             Argument
             that
             the
             Successes
             
             of
             
               God's
               Grace
            
             depend
             upon
             the
             Concurrence
             of
             our
             Endeavours
             with
             it
             ;
             for
             had
             it
             wrought
             irresistibly
             upon
             these
             different
             Soils
             ,
             it
             must
             have
             had
             the
             
               same
               Success
            
             in
             all
             .
             And
             indeed
             it
             is
             infinitely
             unreasonable
             to
             expect
             ,
             that
             God
             should
             make
             us
             good
             irresistibly
             ,
             without
             the
             free
             Concurrence
             of
             our
             own
             Will
             ,
             and
             Endeavours
             ;
             since
             by
             so
             doing
             he
             must
             offer
             Violence
             to
             the
             Frame
             of
             our
             Beings
             ,
             and
             alter
             the
             established
             Course
             of
             our
             Natures
             ;
             which
             consists
             in
             a
             
               free
               Determination
            
             of
             our selves
             ,
             according
             to
             the
             Dictates
             of
             our
             own
             Reason
             .
             For
             that
             which
             is
             irresistible
             must
             necessitate
             the
             Subject
             upon
             which
             it
             acts
             ;
             and
             therefore
             if
             we
             are
             impell'd
             to
             be
             good
             by
             a
             Power
             which
             we
             cannot
             resist
             ,
             it
             is
             not
             in
             our
             Power
             to
             choose
             whether
             we
             will
             be
             good
             or
             no.
             Wherefore
             though
             God
             be
             infinitely
             desirous
             of
             our
             Happiness
             ,
             and
             ready
             to
             contribute
             whatsoever
             is
             necessary
             to
             promote
             it
             ;
             yet
             he
             will
             not
             effect
             it
             by
             necessary
             Means
             and
             Causes
             ,
             but
             in
             such
             a
             way
             only
             as
             is
             fairly
             consistent
             with
             the
             Liberty
             of
             our
             Wills
             :
             that
             is
             ,
             he
             will
             not
             save
             us
             without
             our selves
             ,
             whether
             we
             will
             or
             no
             ;
             but
             take
             our
             
               free
               Consent
            
             and
             Endeavour
             along
             with
             him
             .
             And
             having
             done
             all
             that
             is
             necessary
             to
             persuade
             us
             ,
             he
             expects
             that
             we
             should
             consider
             
             what
             he
             saith
             ,
             and
             upon
             
               that
               ,
               consent
            
             to
             his
             gracious
             Proposals
             ,
             and
             express
             this
             Consent
             in
             a
             constant
             Course
             of
             holy
             and
             
               vertuous
               Endeavours
            
             :
             and
             if
             we
             will
             not
             do
             this
             ,
             we
             cannot
             be
             sav'd
             ,
             unless
             God
             work
             a
             Miracle
             for
             us
             ,
             and
             alters
             the
             Course
             of
             Nature
             ;
             which
             is
             the
             
               great
               Law
            
             by
             which
             his
             Providence
             doth
             govern
             all
             the
             Beings
             in
             the
             World.
             And
             this
             we
             have
             no
             Reason
             to
             expect
             ,
             either
             from
             the
             Goodness
             of
             
               God's
               Nature
            
             ,
             or
             from
             any
             Revelation
             he
             hath
             made
             to
             us
             :
             not
             from
             the
             Goodness
             of
             his
             Nature
             ;
             for
             why
             is
             it
             not
             as
             consistent
             with
             that
             to
             govern
             us
             as
             free
             Agents
             ,
             as
             to
             make
             us
             such
             ?
             Not
             from
             any
             Revelation
             of
             his
             Will
             ;
             for
             that
             indispensably
             exacts
             our
             free
             Concurrence
             with
             his
             Grace
             ,
             and
             Assistance
             ,
             and
             requires
             us
             to
             make
             our selves
             a
             
               new
               Heart
            
             ,
             to
             cleanse
             our selves
             
               from
               all
               filthiness
               of
               the
               flesh
               and
               spirit
               ,
            
             and
             to
             
               work
               out
               our
               own
               salvation
               with
               fear
               and
               trembling
               .
            
             'T
             is
             true
             ,
             God
             is
             also
             said
             to
             
               work
               in
               us
               to
               will
               and
               to
               do
               ,
            
             to
             
               create
               in
               us
               a
               new
               heart
               ,
            
             and
             to
             
               create
               us
               in
               Iesus
               Christ
               unto
               good
               works
               :
            
             Which
             seemingly
             repugnant
             expressions
             can
             be
             no
             otherwise
             reconciled
             ,
             but
             by
             supposing
             God
             and
             Man
             to
             be
             Ioint-Causes
             contributing
             to
             the
             same
             Effect
             ;
             so
             that
             where
             God
             speaks
             as
             if
             He
             did
             all
             ,
             we
             
             must
             suppose
             the
             Concurrence
             of
             
               our
               Endeavours
            
             ;
             and
             where
             he
             speaks
             as
             if
             We
             were
             to
             do
             all
             ,
             we
             must
             suppose
             the
             Concurrence
             of
             his
             own
             Grace
             .
          
           
             III.
             WE
             may
             be
             assur'd
             from
             hence
             of
             the
             Certainty
             of
             Success
             ,
             upon
             such
             a
             Concurrence
             of
             our
             Endeavours
             with
             the
             Spirit
             of
             God
             :
             which
             plainly
             implies
             the
             Assistances
             of
             the
             Spirit
             to
             Be
             within
             our
             Power
             ,
             as
             being
             in
             an
             inseparable
             Conjunction
             with
             our
             sincere
             and
             faithful
             Endeavours
             .
             And
             that
             they
             are
             so
             ,
             is
             apparent
             ;
             for
             as
             for
             the
             outward
             Assistances
             of
             the
             Spirit
             ,
             which
             are
             the
             powerful
             Arguments
             and
             Motives
             of
             the
             Gospel
             ,
             we
             have
             them
             always
             at
             hand
             ,
             and
             may
             make
             use
             of
             them
             when
             we
             please
             ;
             we
             have
             a
             free
             Access
             to
             this
             
               divine
               Armoury
            
             ,
             and
             may
             at
             any
             time
             furnish
             our selves
             with
             
               sufficient
               Weapons
            
             to
             assoil
             the
             most
             formidable
             Temptations
             :
             And
             as
             for
             the
             inward
             Aids
             of
             the
             blessed
             Spirit
             ,
             God
             by
             his
             own
             free
             Promise
             hath
             inseparably
             entailed
             them
             upon
             our
             honest
             and
             pious
             Endeavours
             .
             Thus
             he
             hath
             promised
             to
             give
             his
             grace
             to
             those
             who
             humble
             themselves
             ,
             and
             to
             
               draw
               nigh
            
             unto
             them
             who
             submit
             themselves
             to
             him
             :
             Iam.
             iv
             .
             6
             ,
             7
             ,
             8.
             and
             
               unto
               every
               one
               that
               hath
            
             ,
             that
             is
             ,
             improveth
             what
             he
             hath
             ,
             he
             hath
             promised
             
               it
               shall
               be
               given
            
             and
             that
             he
             
             
               shall
               have
               abundance
            
             :
             xxv
             .
             Matth.
             29.
             and
             to
             every
             one
             that
             asketh
             sincerely
             and
             honestly
             ,
             he
             hath
             promised
             to
             
               give
               his
               Holy
               Spirit
            
             ,
             Luk.
             xi
             .
             13.
             
             And
             thus
             by
             his
             own
             free
             Promise
             he
             hath
             tied
             his
             Spirit
             to
             our
             Endeavours
             ,
             so
             that
             we
             may
             have
             his
             Assistance
             when
             we
             please
             ;
             he
             being
             confined
             by
             his
             own
             Promise
             to
             be
             ready
             at
             our
             Call
             ,
             and
             to
             come
             in
             to
             the
             Aid
             of
             our
             Endeavours
             ,
             whensoever
             we
             shall
             need
             and
             ask
             his
             Assistance
             .
             And
             having
             such
             a
             powerful
             Second
             engaged
             in
             our
             Quarrel
             ,
             what
             Reason
             have
             we
             to
             doubt
             of
             Success
             and
             Victory
             ?
             For
             what
             Lust
             is
             there
             so
             strong
             that
             we
             may
             not
             subdue
             ?
             What
             Habit
             so
             inveterate
             ,
             that
             we
             may
             not
             conquer
             ?
             What
             Temptation
             so
             powerful
             that
             we
             may
             not
             repulse
             ,
             whose
             endeavours
             are
             thus
             seconded
             with
             Almighty
             Aids
             from
             above
             ?
             For
             now
             whatsoever
             the
             
               Divine
               Spirit
            
             can
             do
             in
             us
             ,
             we
             can
             do
             ;
             because
             we
             can
             do
             that
             ,
             which
             being
             done
             ,
             will
             infallibly
             oblige
             him
             to
             concur
             with
             us
             :
             And
             though
             we
             cannot
             conquer
             our
             Lusts
             in
             our
             own
             single
             Strength
             ,
             yet
             we
             can
             by
             our
             Endeavours
             engage
             him
             on
             our
             side
             ,
             who
             is
             both
             able
             and
             willing
             to
             enable
             us
             to
             conquer
             them
             .
             So
             that
             if
             we
             will
             ,
             we
             may
             be
             invincible
             ;
             and
             there
             is
             no
             Temptation
             can
             be
             too
             strong
             for
             us
             ,
             if
             we
             do
             not
             by
             our
             
             own
             Sloth
             ,
             and
             Cowardice
             disingage
             the
             
               Almighty
               Spirit
            
             from
             assisting
             us
             .
          
           
             IV.
             FROM
             hence
             we
             may
             perceive
             how
             much
             Reason
             there
             is
             for
             our
             
               continual
               Prayers
            
             ,
             and
             Supplications
             to
             God
             ;
             since
             it
             is
             so
             apparent
             that
             our
             Victory
             over
             Sin
             ,
             and
             consequently
             our
             
               eternal
               Welfare
            
             doth
             so
             much
             depend
             upon
             the
             Aids
             and
             Assistances
             of
             the
             Spirit
             of
             God
             ;
             and
             since
             God
             is
             so
             ready
             to
             give
             his
             
               holy
               Spirit
            
             to
             us
             ,
             whensoever
             we
             sincerely
             ask
             and
             desire
             it
             .
             Now
             the
             great
             Reason
             of
             Prayer
             is
             Want
             ,
             and
             the
             greatest
             Encouragement
             to
             it
             is
             Assurance
             of
             Supply
             ;
             but
             there
             is
             nothing
             in
             the
             world
             that
             we
             have
             more
             Need
             of
             ,
             and
             (
             if
             we
             faithfully
             seek
             it
             )
             nothing
             that
             we
             can
             have
             more
             Assurance
             of
             ,
             than
             the
             gracious
             Influence
             of
             the
             
               Holy
               Ghost
            
             .
             We
             have
             as
             much
             Need
             of
             it
             ,
             as
             of
             our
             daily
             Bread
             ;
             because
             our
             Souls
             will
             starve
             and
             famish
             without
             it
             :
             And
             we
             have
             as
             much
             Assurance
             of
             it
             ,
             as
             the
             sacred
             Word
             of
             the
             
               God
               of
               Truth
            
             can
             give
             us
             ;
             because
             He
             hath
             promised
             it
             to
             us
             who
             can
             as
             soon
             cease
             to
             be
             ,
             as
             to
             be
             faithful
             :
             And
             therefore
             if
             after
             so
             much
             Need
             and
             Encouragement
             ,
             we
             do
             neglect
             our
             Prayers
             ,
             and
             turn
             our
             backs
             upon
             the
             Throne
             of
             Grace
             ;
             it
             is
             a
             plain
             Argument
             ,
             that
             either
             we
             are
             wretchedly
             insensible
             of
             
             our
             Need
             of
             God's
             Grace
             ,
             or
             causelesly
             suspicious
             of
             the
             Truth
             of
             his
             Promise
             .
             And
             doubtless
             he
             that
             can
             pass
             day
             after
             day
             without
             putting
             up
             one
             Prayer
             to
             Heaven
             ,
             that
             can
             venture
             himself
             among
             the
             infinite
             Snares
             and
             Temptations
             of
             this
             world
             ,
             without
             imploring
             the
             Divine
             Aid
             and
             Protection
             ,
             is
             a
             very
             bold
             and
             fool-hardy
             Sinner
             ;
             one
             that
             declares
             he
             regards
             neither
             God
             ,
             nor
             his
             own
             Soul
             ,
             and
             that
             he
             cares
             not
             what
             becomes
             of
             him
             either
             here
             ,
             or
             hereafter
             .
             Methinks
             did
             we
             but
             soberly
             consider
             how
             much
             we
             want
             God's
             Grace
             ,
             and
             how
             ready
             He
             is
             to
             afford
             it
             us
             ;
             we
             should
             as
             soon
             venture
             to
             rush
             naked
             into
             a
             Battle
             among
             Squadrons
             of
             Swords
             and
             Spears
             ,
             as
             to
             go
             at
             any
             time
             into
             the
             World
             without
             God
             ,
             to
             hazard
             our
             immortal
             Souls
             in
             the
             midst
             of
             such
             a
             numberless
             Battle
             of
             Temptations
             ,
             without
             arming
             our selves
             by
             Prayer
             with
             the
             Divine
             Grace
             and
             Assistance
             .
             Wherefore
             since
             we
             have
             so
             much
             Need
             ,
             and
             (
             if
             we
             seek
             it
             )
             so
             much
             Assurance
             too
             of
             the
             Spirit
             of
             God
             ;
             let
             us
             take
             that
             excellent
             Counsel
             of
             the
             Author
             to
             the
             Hebrews
             ,
             Heb.
             iv
             .
             16.
             
             
               Go
               boldly
            
             and
             importunately
             
               to
               the
               Throne
               of
               Grace
               that
               we
               may
               obtain
               mercy
               and
               find
               grace
               to
               help
               us
               in
               the
               time
               of
               need
               ▪
            
          
           
           
             V.
             FROM
             hence
             we
             may
             perceive
             the
             indispensable
             Necessity
             of
             our
             faithful
             and
             sincere
             Endeavours
             ,
             in
             order
             to
             the
             m●rtifying
             our
             Lusts.
             'T
             is
             a
             strange
             Principle
             which
             some
             Men
             have
             taken
             up
             ,
             that
             if
             their
             Names
             are
             recorded
             in
             the
             eternal
             Roll
             of
             Election
             ,
             they
             shall
             in
             time
             be
             made
             good
             by
             an
             
               irresistible
               Grace
            
             ;
             and
             that
             if
             they
             are
             not
             ,
             they
             shall
             never
             be
             good
             at
             all
             ,
             though
             they
             should
             endeavour
             it
             with
             their
             utmost
             ,
             Power
             and
             Diligence
             :
             And
             so
             they
             think
             ,
             their
             best
             way
             is
             to
             
               lye
               still
            
             in
             the
             Harbour
             ,
             and
             expect
             the
             Event
             ;
             concluding
             it
             in
             vain
             to
             begin
             their
             Voyage
             towards
             Heaven
             ,
             without
             an
             irresistible
             Gale
             from
             thence
             .
             A
             Doctrine
             which
             I
             doubt
             too
             many
             Men
             have
             improved
             to
             their
             own
             
               everlasting
               Ruin
            
             ;
             though
             it
             hath
             no
             Foundation
             at
             all
             in
             Reason
             ,
             and
             hath
             nothing
             to
             support
             it self
             ,
             but
             a
             few
             mistaken
             Phrases
             of
             Scripture
             .
             But
             he
             that
             shall
             impartially
             consult
             the
             whole
             Current
             of
             God's
             Word
             ,
             will
             find
             that
             the
             ordinary
             Language
             and
             Sense
             of
             it
             is
             this
             ;
             that
             God
             
               desireth
               not
               the
               death
               of
               a
               sinner
               ,
            
             but
             
               would
               have
               all
               men
               to
               be
               saved
            
             ;
             but
             because
             he
             would
             save
             us
             in
             such
             a
             Way
             as
             is
             congruous
             to
             
               free
               Agents
            
             ,
             and
             not
             by
             fatal
             and
             necessary
             Means
             ,
             therefore
             he
             indispensably
             exacts
             
             the
             Concurrence
             of
             our
             Endeavours
             ;
             that
             we
             should
             
               run
               the
               Race
               that
               is
               set
               before
               us
               ,
            
             and
             
               strive
               to
               enter
               into
               the
               strait
               gate
               ,
            
             and
             that
             by
             
               patient
               continuance
               in
               well-doing
               we
               should
               seek
               for
               honour
               and
               glory
               and
               immortality
               .
            
             And
             from
             any
             thing
             that
             God
             hath
             said
             to
             us
             ,
             we
             have
             as
             much
             Reason
             to
             hope
             to
             be
             nourish'd
             without
             Eating
             ,
             as
             to
             be
             sav'd
             without
             Endeavour
             .
             'T
             is
             true
             ,
             God
             hath
             promised
             by
             his
             Grace
             to
             cooperate
             with
             us
             ,
             to
             joyn
             in
             with
             our
             Faculties
             ,
             and
             bless
             our
             virtuous
             Essays
             ;
             but
             he
             is
             by
             no
             means
             obliged
             to
             work
             for
             us
             ,
             while
             we
             sit
             idle
             ;
             to
             mortify
             our
             Lusts
             while
             we
             feed
             and
             pamper
             them
             ;
             or
             to
             purify
             our
             Minds
             ,
             while
             we
             go
             on
             to
             pollute
             them
             with
             all
             the
             Filthiness
             of
             the
             Flesh
             and
             Spirit
             .
             No
             ;
             if
             we
             would
             that
             God
             should
             assist
             us
             ,
             we
             must
             do
             what
             we
             can
             for
             our selves
             :
             We
             can
             attend
             upon
             the
             ordinary
             Means
             and
             Ministries
             of
             Salvation
             ,
             we
             can
             ponder
             and
             consider
             the
             great
             Motives
             of
             our
             Religion
             ,
             and
             abstain
             at
             least
             from
             the
             outward
             Acts
             of
             Sin
             ,
             and
             implore
             the
             Divine
             Aid
             to
             prosper
             and
             succeed
             our
             Endeavours
             :
             And
             if
             we
             will
             do
             but
             this
             ,
             and
             what
             else
             is
             in
             our
             Power
             ,
             let
             us
             then
             blame
             God
             ,
             if
             we
             are
             not
             successful
             ;
             and
             if
             we
             die
             in
             our
             Sins
             ,
             let
             us
             charge
             his
             Decrees
             with
             our
             Ruine
             .
             But
             if
             
             we
             will
             disregard
             the
             
               publick
               Ministries
            
             of
             Religion
             ,
             and
             wilfully
             excommunicate
             all
             
               good
               Thoughts
            
             from
             our
             minds
             ;
             if
             we
             will
             comply
             with
             every
             Temptation
             to
             sin
             ,
             and
             refuse
             to
             crave
             Assistance
             from
             Heaven
             against
             it
             ;
             we
             have
             none
             to
             blame
             for
             our
             Ruin
             but
             our selves
             .
             For
             God
             hath
             told
             us
             before-hand
             ▪
             that
             He
             will
             not
             save
             us
             without
             our selves
             ;
             and
             therefore
             he
             that
             is
             to
             go
             a
             long
             Journey
             ,
             hath
             as
             much
             Reason
             to
             sit
             down
             in
             hope
             to
             be
             snatched
             up
             into
             the
             Air
             by
             Whirlwind
             ,
             and
             so
             to
             be
             carried
             on
             the
             wings
             of
             it
             to
             his
             appointed
             Stage
             ;
             as
             we
             have
             to
             neglect
             our
             Endeavours
             for
             Heaven
             ,
             in
             expectation
             to
             be
             haled
             and
             snatched
             up
             thither
             ,
             by
             the
             Almighty
             Pulleys
             of
             an
             irresistible
             Grace
             .
             Let
             us
             not
             therefore
             upon
             this
             
               vain
               Presumption
            
             sit
             still
             any
             longer
             with
             our
             hands
             in
             our
             bosoms
             ,
             lest
             we
             perish
             in
             our
             Sloth
             ,
             and
             expose
             our
             own
             Souls
             to
             
               everlasting
               Ruin
            
             ,
             by
             an
             idle
             Expectation
             of
             being
             irresistibly
             saved
             .
          
           
             VI.
             FROM
             hence
             we
             may
             discern
             the
             Possibility
             of
             keeping
             the
             Commands
             of
             God
             ,
             in
             that
             God
             by
             his
             Spirit
             doth
             so
             powerfully
             aid
             and
             assist
             us
             .
             For
             supposing
             we
             cannot
             keep
             the
             Divine
             Law
             
             by
             our
             own
             
               single
               Strength
            
             and
             Power
             ,
             yet
             it
             is
             apparent
             that
             we
             can
             do
             that
             which
             will
             oblige
             the
             Divine
             Spirit
             to
             assist
             and
             enable
             us
             to
             keep
             it
             ;
             that
             is
             ,
             we
             can
             do
             our
             Endeavour
             ,
             which
             being
             done
             ,
             entitles
             us
             to
             the
             Promise
             of
             Divine
             Grace
             ,
             and
             Assistance
             .
             And
             though
             we
             cannot
             do
             all
             our selves
             ,
             yet
             since
             we
             can
             do
             so
             much
             as
             will
             certainly
             oblige
             God
             to
             impower
             us
             to
             do
             the
             rest
             ;
             it
             is
             already
             in
             our
             Power
             to
             do
             all
             ,
             if
             we
             will.
             He
             that
             is
             strong
             enough
             to
             carry
             a
             Burthen
             of
             an
             hundred
             weight
             ,
             but
             is
             required
             to
             carry
             two
             ,
             may
             carry
             both
             ;
             supposing
             that
             by
             bearing
             as
             much
             as
             he
             can
             ,
             he
             shall
             certainly
             be
             enabled
             to
             carry
             the
             whole
             .
             Now
             God
             hath
             promised
             us
             by
             the
             Assistances
             of
             
               his
               Grace
            
             ,
             whatsoever
             is
             wanting
             in
             the
             Power
             of
             our
             Nature
             ;
             and
             therefore
             if
             we
             fall
             short
             of
             our
             Duty
             ,
             and
             consequently
             of
             the
             Rewards
             of
             it
             ,
             we
             can
             reasonably
             blame
             no
             one
             but
             our selves
             .
             For
             though
             we
             cannot
             do
             all
             in
             our
             own
             Strength
             ,
             yet
             that
             we
             do
             not
             do
             all
             ,
             is
             as
             much
             our
             Fault
             ,
             as
             if
             we
             could
             ;
             since
             we
             may
             do
             all
             through
             Christ
             ,
             who
             would
             strengthen
             us
             ,
             would
             we
             but
             do
             what
             we
             can
             .
             Let
             us
             therefore
             no
             longer
             cry
             out
             of
             the
             Impossibility
             of
             God's
             Commands
             ,
             nor
             charge
             our
             Disobedience
             
             to
             them
             upon
             the
             
               unavoidable
               Weakness
            
             of
             our
             own
             Natures
             ;
             since
             it
             is
             so
             plain
             ,
             that
             our
             Sin
             is
             resolveable
             into
             no
             other
             Principle
             ,
             but
             our
             own
             wretched
             Wilfulness
             and
             Obstinacy
             .
             But
             let
             us
             betake
             our selves
             to
             a
             serious
             and
             
               hearty
               Endeavour
            
             of
             doing
             our
             Master's
             Will
             ;
             and
             if
             when
             we
             have
             done
             all
             that
             we
             can
             ,
             we
             should
             then
             fall
             short
             of
             our
             Duty
             ,
             and
             miss
             the
             Reward
             of
             it
             ;
             we
             may
             then
             with
             good
             Reason
             call
             him
             an
             
               austere
               Man
            
             ,
             for
             imposing
             tyrannical
             and
             impossible
             Commands
             ,
             and
             expecting
             to
             
               reap
               where
               he
               hath
               not
               sown
               .
            
          
           
             Seventhly
             and
             Lastly
             ,
             WE
             may
             perceive
             from
             hence
             the
             Inexcusableness
             of
             Sinners
             ,
             if
             they
             go
             on
             in
             their
             Wickedness
             .
             For
             God
             ,
             you
             see
             ,
             doth
             vouchsafe
             to
             us
             such
             plentiful
             Measures
             of
             his
             Grace
             and
             Assistance
             ;
             that
             in
             the
             Strength
             of
             it
             we
             may
             mortify
             our
             Lusts
             if
             we
             will
             ,
             and
             work
             out
             our
             own
             
               eternal
               Salvation
            
             :
             but
             if
             we
             will
             be
             negligent
             ,
             and
             rather
             choose
             to
             perish
             in
             our
             Sin
             ,
             than
             take
             the
             pains
             to
             subdue
             it
             by
             the
             Grace
             of
             God
             ,
             our
             Folly
             is
             inexcusable
             ;
             and
             no
             one
             can
             be
             charged
             with
             our
             Ruin
             ,
             but
             our selves
             .
             For
             what
             could
             God
             have
             done
             more
             for
             us
             ,
             than
             he
             hath
             already
             done
             ?
             He
             hath
             solicited
             us
             to
             forsake
             our
             Sin
             with
             
             the
             most
             important
             Arguments
             and
             Motives
             ,
             tempted
             our
             Hopes
             with
             a
             Heaven
             of
             
               immortal
               Ioys
            
             ,
             and
             alarmed
             our
             Fears
             with
             the
             Horrors
             of
             an
             endless
             and
             
               intolerable
               Damnation
            
             ;
             so
             that
             we
             cannot
             go
             on
             in
             our
             Sin
             without
             leaping
             over
             Heaven
             into
             Hell
             ,
             and
             wading
             through
             an
             infinite
             Ocean
             of
             Happiness
             into
             the
             Lake
             of
             Fire
             and
             Brimstone
             .
             He
             hath
             plainly
             told
             us
             ,
             what
             the
             Event
             and
             Issue
             of
             our
             Folly
             will
             be
             ;
             and
             warn'd
             us
             before-hand
             that
             if
             we
             will
             be
             wicked
             ,
             we
             must
             be
             miserable
             :
             So
             that
             if
             after
             this
             we
             do
             go
             on
             in
             our
             Sin
             ,
             we
             run
             our selves
             upon
             a
             foreseen
             Damnation
             ,
             and
             leap
             into
             Hell
             with
             our
             
               Eyes
               open
            
             .
             He
             hath
             promised
             ,
             that
             if
             we
             will
             seriously
             attempt
             our
             own
             Recovery
             ,
             his
             Grace
             shall
             be
             sufficient
             for
             us
             ,
             to
             back
             our
             Endeavours
             and
             crown
             them
             with
             Success
             :
             So
             that
             if
             after
             this
             we
             do
             persist
             in
             our
             Folly
             ,
             we
             choose
             Destruction
             ,
             and
             rush
             headlong
             into
             a
             Ruin
             which
             we
             might
             easily
             avoid
             .
             In
             a
             word
             ,
             he
             hath
             again
             and
             again
             suggested
             
               good
               Thoughts
            
             to
             our
             Minds
             ,
             and
             by
             an
             importunate
             Iteration
             of
             them
             hath
             frequently
             courted
             us
             to
             repent
             ,
             and
             live
             :
             So
             that
             if
             still
             we
             persevere
             in
             our
             Impenitence
             ,
             we
             stop
             our
             Ears
             to
             the
             Addresses
             of
             Heaven
             ;
             and
             do
             in
             effect
             tell
             God
             ,
             
             that
             we
             will
             not
             hearken
             to
             him
             ,
             though
             our
             Souls
             are
             at
             stake
             ,
             and
             't
             is
             no
             less
             than
             an
             everlasting
             Ruin
             that
             he
             dissuades
             us
             from
             .
             And
             what
             Remedy
             ,
             or
             Excuse
             is
             there
             for
             such
             intolerable
             Obstinacy
             ?
             So
             that
             it
             is
             a
             plain
             Case
             ,
             God
             hath
             done
             so
             much
             for
             us
             ,
             that
             there
             is
             not
             any
             thing
             wanting
             to
             our
             everlasting
             Salvation
             ,
             but
             only
             our
             
               own
               Wills
            
             ;
             and
             if
             we
             will
             not
             comply
             with
             his
             Grace
             and
             Assistance
             ,
             he
             will
             not
             save
             us
             whether
             we
             will
             or
             no.
             So
             that
             when
             Inquisition
             shall
             be
             made
             for
             the
             Blood
             of
             our
             Souls
             ,
             the
             utmost
             we
             can
             charge
             God
             with
             ,
             is
             this
             ;
             that
             he
             did
             not
             tie
             up
             our
             hands
             ,
             to
             keep
             us
             from
             murdering
             our selves
             ,
             with
             the
             Cords
             of
             an
             irresistible
             Fate
             ;
             and
             by
             his
             invincible
             Power
             drag
             us
             to
             Heaven
             ,
             whether
             we
             would
             or
             no.
             But
             if
             we
             have
             so
             little
             Regard
             of
             our selves
             ,
             as
             to
             spurn
             at
             our
             own
             Happiness
             ,
             it
             is
             not
             fit
             that
             God
             should
             force
             it
             upon
             us
             ;
             and
             it
             would
             be
             a
             mean
             and
             unreasonable
             Condescension
             in
             him
             ,
             to
             prostitute
             the
             Rewards
             of
             Virtue
             to
             those
             that
             wilfully
             refuse
             them
             .
             Wherefore
             if
             we
             perish
             in
             our
             Sin
             ,
             after
             God
             hath
             done
             so
             much
             for
             us
             ;
             he
             may
             fairly
             wash
             his
             Hands
             in
             Innocency
             over
             us
             ,
             and
             charge
             our
             Blood
             upon
             our
             
               own
               heads
            
             :
             And
             how
             deplorable
             soever
             our
             
             Condition
             proves
             in
             the
             future
             State
             ,
             
               God's
               Iustice
            
             will
             triumph
             for
             ever
             in
             our
             Ruin
             ;
             and
             our
             own
             Consciences
             ,
             in
             Consort
             with
             all
             the
             Rational
             World
             ,
             will
             pronounce
             him
             to
             be
             most
             
               just
               and
               righteous
               in
               all
               his
               ways
               .
            
          
        
         
           
             
               CHAP.
               V.
            
             Of
             the
             Eternal
             Reward
             of
             Mortification
             ,
             and
             Holiness
             .
          
           
             THE
             Apostle
             having
             declar'd
             for
             our
             Encouragement
             ,
             Rom.
             viii
             .
             13.
             that
             
               if
               we
               mortify
               the
               deeds
               of
               the
               body
               ,
               we
               shall
               live
            
             ;
             I
             shall
             now
             insist
             upon
             these
             two
             Propositions
             ,
          
           
             
               First
               ,
               THAT
               there
               is
               a
               State
               of
               
                 Everlasting
                 Life
              
               ,
               and
               Happiness
               prepared
               for
               good
               men
               .
            
             
               Secondly
               ,
               THAT
               this
               their
               
                 Everlasting
                 Happiness
              
               depends
               upon
               their
               mortifying
               their
               Lusts.
               
            
          
           
             I.
             THAT
             there
             is
             a
             State
             of
             
               Everlasting
               Life
            
             and
             Happiness
             prepared
             for
             good
             Men
             :
             The
             Truth
             of
             which
             I
             shall
             Endeavour
             to
             prove
             by
             some
             plain
             and
             easy
             Arguments
             .
          
           
           
             I.
             BECAUSE
             the
             Law
             of
             our
             Natures
             hath
             not
             a
             sufficient
             Sanction
             without
             it
             .
             That
             there
             is
             in
             us
             such
             a
             Law
             of
             Nature
             ,
             by
             which
             Things
             and
             Actions
             are
             distinguished
             into
             good
             and
             evil
             ;
             is
             every
             whit
             as
             evident
             ,
             as
             that
             we
             have
             within
             us
             a
             Principle
             of
             Reason
             .
             For
             no
             Man
             using
             his
             Reason
             can
             ever
             think
             it
             indifferent
             in
             it self
             ,
             whether
             we
             obey
             our
             Parents
             ,
             or
             contemn
             them
             ;
             whether
             we
             lye
             ,
             or
             speak
             Truth
             ;
             whether
             we
             be
             grateful
             ,
             or
             disingenuous
             to
             our
             Benefactors
             :
             For
             between
             these
             Things
             there
             is
             such
             an
             
               essential
               Difference
            
             ,
             that
             they
             can
             never
             be
             equal
             Competitors
             to
             a
             Rational
             Approbation
             .
             And
             accordingly
             among
             all
             Mankind
             we
             may
             observe
             ,
             that
             there
             are
             some
             Vices
             ,
             which
             have
             as
             much
             the
             universal
             Judgment
             of
             Reason
             against
             them
             ,
             as
             any
             false
             Conclusion
             in
             the
             Mathematicks
             ;
             and
             some
             Virtues
             ,
             whose
             Goodness
             has
             been
             as
             universally
             acknowledged
             ,
             as
             the
             Truth
             of
             any
             Principle
             in
             Philosophy
             .
             Wherefore
             since
             God
             hath
             created
             us
             with
             such
             a
             Faculty
             ,
             as
             doth
             necessarily
             make
             such
             a
             Iudgment
             of
             Good
             and
             Evil
             ;
             this
             Iudgment
             must
             be
             God's
             ,
             as
             well
             as
             the
             Faculties
             which
             made
             it
             :
             And
             that
             which
             is
             
               God's
               Iudgment
            
             in
             us
             ,
             must
             necessarily
             be
             a
             Law
             to
             us
             .
             God
             therefore
             having
             put
             such
             a
             Law
             into
             our
             
             Natures
             ;
             we
             cannot
             but
             suppose
             ,
             that
             he
             hath
             taken
             Care
             to
             enforce
             the
             Observation
             of
             it
             ,
             by
             rewarding
             and
             punishing
             us
             ,
             according
             as
             we
             obey
             ,
             or
             violate
             it
             :
             For
             without
             the
             Sanctions
             of
             Rewards
             and
             Punishments
             ,
             to
             induce
             Men
             to
             observe
             them
             ,
             Laws
             are
             insignificant
             ;
             and
             that
             Lawgiver
             doth
             but
             petition
             his
             Subjects
             to
             obey
             ,
             that
             doth
             not
             promise
             such
             Rewards
             ,
             nor
             denounce
             such
             Penalties
             ,
             as
             are
             sufficient
             to
             oblige
             them
             to
             it
             .
             And
             no
             Reward
             can
             be
             sufficient
             to
             oblige
             us
             to
             obey
             ,
             that
             doth
             not
             abundantly
             compensate
             any
             Loss
             ,
             or
             Evil
             we
             may
             sustain
             by
             our
             Obedience
             ;
             no
             
               Punishment
               sufficient
            
             to
             deter
             us
             from
             disobeying
             ,
             that
             doth
             not
             far
             surmount
             all
             that
             Benefit
             ,
             or
             Pleasure
             we
             can
             hope
             to
             reap
             from
             our
             Disobedience
             .
             Since
             therefore
             God
             hath
             implanted
             a
             Law
             in
             our
             Natures
             ,
             we
             must
             either
             suppose
             ,
             that
             he
             hath
             not
             sufficiently
             secured
             it
             by
             Rewards
             ,
             and
             Punishments
             ;
             which
             is
             to
             blaspheme
             his
             Wisdom
             ,
             and
             Conduct
             :
             Or
             else
             we
             must
             acknowledge
             ,
             that
             he
             hath
             established
             it
             with
             such
             Rewards
             ,
             and
             Punishments
             ,
             as
             do
             make
             it
             far
             more
             adviseable
             to
             obey
             ,
             than
             to
             transgress
             it
             ;
             which
             that
             he
             hath
             done
             in
             all
             Instances
             ,
             can
             never
             be
             proved
             ,
             without
             granting
             the
             Rewards
             ,
             and
             Punishments
             of
             another
             World.
             For
             if
             there
             be
             no
             
             such
             thing
             as
             
               future
               Rewards
            
             and
             Punishments
             :
             it
             is
             a
             Folly
             for
             any
             Man
             to
             concern
             himself
             about
             any
             thing
             but
             his
             present
             Interest
             ;
             and
             in
             reason
             we
             ought
             to
             judge
             things
             to
             be
             good
             or
             evil
             ,
             only
             as
             they
             promote
             ,
             or
             obstruct
             our
             temporal
             Happiness
             and
             Welfare
             .
             Now
             though
             it
             is
             certain
             ,
             that
             in
             the
             general
             there
             is
             a
             
               natural
               Good
            
             accruing
             to
             us
             from
             all
             vertuous
             Actions
             ,
             as
             on
             the
             contrary
             a
             
               natural
               Evil
            
             from
             all
             vicious
             ones
             ;
             and
             it
             is
             ordinarily
             more
             conducive
             for
             our
             temporal
             Interests
             to
             obey
             ,
             than
             to
             disobey
             the
             great
             Law
             of
             our
             Natures
             :
             Yet
             there
             are
             a
             world
             of
             Instances
             ,
             wherein
             Vice
             may
             be
             more
             advantageous
             to
             us
             than
             Virtue
             ,
             abstracting
             from
             the
             Rewards
             and
             Punishments
             of
             another
             World.
             It
             is
             ordinarily
             better
             for
             me
             to
             be
             an
             honest
             Man
             ,
             than
             a
             Knave
             ;
             it
             is
             more
             for
             my
             Reputation
             ,
             yea
             ,
             and
             usually
             for
             my
             Profit
             too
             ;
             and
             it
             is
             more
             for
             the
             publick
             Good
             ,
             in
             which
             my
             own
             is
             involved
             :
             But
             yet
             
               pro
               hic
               &
               nunc
            
             it
             may
             be
             better
             for
             me
             ,
             with
             respect
             only
             to
             this
             World
             ,
             to
             be
             a
             Knave
             ,
             than
             an
             honest
             man.
             For
             whensoever
             I
             can
             but
             cheat
             so
             secretly
             and
             securely
             ,
             as
             not
             to
             fall
             under
             the
             publick
             Lash
             ,
             nor
             to
             impair
             my
             Reputation
             ;
             and
             I
             can
             but
             gain
             more
             by
             the
             Cheat
             ,
             than
             I
             shall
             lose
             in
             the
             Damage
             of
             
             the
             Publick
             ;
             it
             will
             be
             doubtless
             more
             advantageous
             for
             me
             ,
             as
             to
             my
             worldly
             Interest
             ,
             to
             cheat
             than
             to
             be
             honest
             .
             And
             how
             often
             such
             fair
             Opportunities
             of
             Couzenage
             do
             occur
             ,
             no
             Man
             can
             be
             insensible
             ,
             that
             hath
             but
             the
             least
             Insight
             into
             the
             Affairs
             of
             the
             World.
             So
             that
             if
             God
             had
             not
             reserved
             Rewards
             and
             Punishments
             for
             us
             in
             another
             World
             ,
             we
             should
             not
             have
             
               sufficient
               Motives
            
             universally
             to
             observe
             that
             great
             Law
             of
             Righteousness
             ,
             which
             he
             hath
             given
             us
             :
             For
             whensoever
             we
             could
             cheat
             ,
             or
             steal
             securely
             ,
             it
             would
             be
             highly
             reasonable
             for
             us
             to
             do
             it
             ;
             because
             thereby
             we
             might
             promote
             our
             own
             temporal
             Happiness
             ,
             which
             would
             be
             the
             only
             End
             we
             should
             have
             to
             pursue
             .
             And
             the
             same
             may
             be
             said
             of
             all
             
               other
               Laws
            
             of
             Nature
             ,
             which
             without
             the
             great
             Motives
             of
             a
             
               future
               Happiness
            
             and
             Misery
             ,
             could
             no
             longer
             induce
             any
             reasonable
             Man
             to
             obey
             them
             ,
             than
             it
             is
             for
             his
             temporal
             Interest
             to
             do
             so
             .
             For
             suppose
             I
             can
             secretly
             stab
             ,
             or
             poison
             a
             Man
             ,
             whom
             I
             hate
             or
             dread
             ,
             or
             from
             whose
             Death
             I
             may
             reap
             any
             considerable
             Advantage
             :
             What
             should
             restrain
             me
             from
             such
             a
             barbarous
             Fact
             ?
             If
             you
             say
             ,
             the
             Law
             of
             Nature
             ;
             pray
             what
             Reward
             doth
             the
             Law
             of
             Nature
             propose
             sufficient
             to
             compensate
             the
             
             Dissatisfaction
             of
             my
             Revenge
             ,
             or
             the
             Danger
             I
             run
             in
             suffering
             my
             Enemy
             to
             live
             ?
             Or
             what
             Punishment
             doth
             the
             Law
             of
             Nature
             denounce
             ,
             that
             is
             sufficient
             to
             balance
             the
             Advantage
             of
             a
             thousand
             or
             ten
             thousand
             Pounds
             a
             year
             ,
             that
             may
             accrue
             to
             me
             by
             his
             Death
             ?
             If
             you
             say
             ,
             the
             Law
             of
             Nature
             proposeth
             to
             me
             the
             Reward
             of
             a
             quiet
             and
             satisfied
             Mind
             ,
             if
             I
             forbear
             ;
             and
             denounces
             the
             Punishment
             of
             a
             guilty
             and
             amazed
             Conscience
             ,
             if
             I
             commit
             the
             Murder
             :
             I
             easily
             answer
             ,
             that
             this
             Peace
             ,
             or
             Horror
             ,
             which
             is
             consequent
             to
             the
             Forbearance
             ,
             or
             Commission
             of
             Murder
             ,
             arises
             from
             the
             Hope
             ,
             and
             Dread
             of
             
               future
               Rewards
            
             and
             Punishments
             ;
             which
             being
             taken
             away
             ,
             to
             murder
             or
             not
             murder
             will
             be
             indifferent
             ,
             as
             to
             any
             Peace
             or
             Horror
             that
             will
             follow
             upon
             it
             :
             And
             this
             being
             removed
             ,
             what
             Consideration
             will
             there
             be
             left
             sufficient
             to
             restrain
             me
             from
             the
             bloody
             Fact
             ,
             when
             I
             have
             an
             Opportunity
             to
             act
             it
             securely
             ,
             and
             am
             furiously
             spurred
             on
             to
             it
             by
             my
             own
             Revenge
             and
             Covetousness
             ?
             So
             that
             if
             there
             be
             no
             Rewards
             and
             Punishments
             in
             another
             Life
             ,
             to
             enforce
             the
             Commands
             of
             the
             Law
             of
             Nature
             ;
             it
             is
             apparent
             ,
             that
             no
             such
             Rewards
             or
             Punishments
             are
             annexed
             to
             it
             in
             this
             Life
             ,
             as
             are
             
               universally
               sufficient
            
             to
             oblige
             
             Men
             to
             observe
             it
             .
             And
             is
             it
             likely
             ,
             that
             the
             
               All-wise
               Governour
            
             of
             the
             World
             would
             ever
             impose
             a
             Law
             under
             an
             
               insufficient
               Sanction
            
             ?
             That
             he
             would
             ever
             give
             out
             his
             Commands
             to
             his
             Creatures
             ,
             and
             then
             leave
             it
             indifferent
             to
             them
             whether
             they
             will
             obey
             him
             ,
             or
             no
             ?
             As
             he
             must
             needs
             have
             done
             ,
             if
             in
             all
             circumstances
             it
             be
             not
             
               far
               better
            
             for
             us
             to
             obey
             him
             ,
             than
             to
             disobey
             him
             .
             And
             if
             our
             Nature
             is
             so
             framed
             ,
             as
             not
             to
             be
             effectually
             persuaded
             to
             Obedience
             ,
             without
             the
             Motives
             of
             
               everlasting
               Rewards
            
             and
             Punishments
             ,
             it
             is
             at
             least
             
               highly
               credible
            
             ,
             that
             there
             are
             such
             :
             Because
             it
             would
             be
             unworthy
             of
             God
             ,
             so
             to
             frame
             the
             Nature
             of
             one
             of
             his
             
               noblest
               Creatures
            
             ,
             as
             to
             render
             it
             incapable
             of
             being
             governed
             by
             him
             without
             Falshood
             and
             Deceit
             .
          
           
             II.
             THAT
             there
             is
             a
             
               future
               Happiness
            
             reserved
             for
             Good
             Men
             in
             the
             other
             World
             ,
             is
             highly
             probable
             from
             those
             Desires
             and
             Expectations
             of
             it
             ,
             which
             do
             so
             generally
             and
             naturally
             arise
             in
             pure
             and
             vertuous
             Minds
             .
             We
             rarely
             ,
             if
             ever
             ,
             read
             of
             any
             vertuous
             Man
             of
             whatsoever
             Nation
             ,
             or
             Religion
             ,
             or
             Sect
             of
             Philosophers
             ,
             whose
             Mind
             hath
             not
             been
             wing'd
             with
             earnest
             Hopes
             and
             Desires
             of
             
               future
               Happiness
            
             ;
             and
             I
             know
             none
             that
             have
             ever
             denied
             ,
             
             or
             despaired
             of
             it
             ,
             but
             only
             such
             as
             have
             〈◊〉
             〈◊〉
             and
             vitiated
             the
             Principles
             of
             their
             own
             Nature
             .
             Such
             were
             the
             Sadducees
             and
             Epicureans
             ,
             Sects
             that
             had
             drowned
             all
             that
             was
             humane
             in
             them
             in
             Sensuality
             and
             Voluptuousness
             ,
             and
             are
             branded
             upon
             Record
             for
             their
             shameful
             Indulgence
             to
             their
             own
             
               brutish
               Genius
            
             :
             And
             such
             are
             no
             Standards
             of
             Humane
             Nature
             ,
             but
             ought
             rather
             to
             be
             looked
             upon
             as
             Monsters
             of
             Men
             ;
             and
             therefore
             as
             we
             do
             not
             think
             it
             natural
             to
             Men
             ,
             to
             be
             born
             with
             six
             Fingers
             upon
             one
             Hand
             ,
             though
             there
             have
             been
             many
             such
             monstrous
             and
             unnatural
             Births
             ;
             so
             neither
             ought
             we
             to
             judge
             either
             of
             what
             is
             natural
             or
             unnatural
             to
             Men
             ,
             by
             those
             
               humane
               Brutes
            
             ,
             who
             by
             their
             perpetual
             wallowing
             in
             the
             Pleasures
             of
             the
             Body
             have
             monstrously
             disfigured
             their
             own
             Natures
             ,
             and
             dissolved
             all
             that
             Reason
             ,
             by
             which
             they
             are
             constituted
             Men
             ,
             into
             a
             mere
             sensual
             Sagacity
             of
             catering
             for
             the
             Appetites
             of
             the
             Flesh.
             If
             we
             would
             know
             therefore
             what
             is
             humane
             and
             natural
             to
             us
             ,
             we
             must
             take
             our
             Measures
             from
             those
             who
             are
             
               least
               depraved
            
             ,
             and
             are
             most
             conformable
             to
             the
             Laws
             of
             a
             
               Rational
               Nature
            
             ;
             who
             have
             preserved
             the
             natural
             Subordination
             of
             their
             Faculties
             ,
             and
             reduced
             their
             Passions
             and
             
             Appetites
             under
             the
             Empire
             of
             their
             Reason
             :
             And
             these
             are
             the
             Men
             whom
             we
             call
             vertuous
             ,
             and
             who
             because
             they
             live
             in
             the
             Exercise
             of
             those
             
               noble
               Virtues
            
             which
             are
             proper
             to
             us
             Men
             ,
             are
             to
             be
             looked
             upon
             as
             the
             Standards
             of
             Humane
             Nature
             :
             by
             whom
             alone
             we
             can
             judge
             of
             what
             is
             natural
             and
             unnatural
             to
             us
             .
             Now
             Virtue
             ,
             and
             the
             Desires
             and
             Hopes
             of
             Immortality
             are
             so
             near
             allyed
             ,
             that
             like
             Hippocrates's
             Twins
             ,
             they
             live
             and
             die
             together
             .
             For
             though
             while
             Men
             live
             a
             brutish
             and
             sensual
             Life
             ,
             their
             future
             Hopes
             are
             usually
             drowned
             in
             their
             present
             Enjoyments
             ;
             yet
             when
             once
             they
             recover
             out
             of
             this
             unnatural
             State
             ,
             and
             begin
             to
             live
             vertuously
             like
             reasonable
             Beings
             ,
             immediately
             they
             feel
             great
             Desires
             and
             Expectations
             of
             a
             
               future
               Happiness
            
             ,
             springing
             up
             in
             their
             Minds
             ,
             and
             arising
             higher
             and
             higher
             ,
             proportionably
             as
             their
             Progress
             is
             in
             Virtue
             and
             
               true
               Goodness
            
             .
             Which
             is
             a
             plain
             Evidence
             ,
             that
             these
             Hopes
             and
             Desires
             are
             natural
             to
             us
             ;
             and
             that
             they
             are
             interwoven
             by
             the
             great
             Creator
             in
             the
             Frame
             and
             Constitution
             of
             our
             Souls
             .
             Now
             how
             can
             it
             consist
             with
             the
             Goodness
             of
             God
             ,
             to
             implant
             such
             Desires
             and
             Hopes
             in
             our
             Natures
             ,
             and
             then
             to
             withhold
             from
             them
             the
             only
             Object
             that
             can
             
             suit
             and
             satisfie
             them
             ?
             As
             if
             it
             were
             a
             Recreation
             to
             him
             ,
             to
             sit
             above
             in
             the
             Heavens
             ,
             and
             behold
             the
             
               Work
               of
               his
               Hands
            
             spending
             it self
             in
             
               weary
               Strugglings
            
             towards
             him
             ,
             and
             gasping
             all
             the
             while
             it
             continues
             in
             Being
             ,
             after
             an
             Happiness
             it
             shall
             never
             enjoy
             ?
             As
             for
             other
             Beings
             ,
             we
             see
             they
             have
             no
             natural
             Desire
             in
             vain
             ;
             the
             good
             God
             having
             so
             ordered
             things
             ,
             that
             there
             are
             Objects
             in
             Nature
             apportioned
             to
             all
             their
             natural
             Appetites
             :
             but
             if
             there
             be
             no
             State
             of
             Happiness
             reserved
             for
             good
             Men
             in
             the
             other
             World
             ,
             we
             are
             by
             a
             
               natural
               Principle
            
             most
             strongly
             inclined
             to
             that
             which
             we
             can
             never
             attain
             to
             .
             As
             if
             God
             had
             purposely
             framed
             us
             with
             such
             Inclinations
             ,
             that
             we
             might
             be
             perpetually
             tormented
             between
             those
             two
             Passions
             Desire
             and
             Despair
             ,
             an
             earnest
             Propension
             after
             a
             future
             Happiness
             ,
             and
             an
             utter
             Incapacity
             of
             ever
             enjoying
             it
             :
             as
             if
             Nature
             it self
             ,
             whereby
             all
             other
             Beings
             are
             disposed
             to
             their
             Perfection
             ,
             did
             serve
             only
             in
             Mankind
             to
             make
             them
             miserable
             ,
             and
             which
             is
             more
             considerable
             ,
             as
             if
             Virtue
             which
             is
             the
             Perfection
             of
             Nature
             ,
             did
             only
             contribute
             to
             our
             Infelicity
             ,
             by
             raising
             in
             us
             Desires
             and
             Expectations
             ,
             which
             without
             a
             future
             Happiness
             must
             be
             for
             ever
             baffled
             and
             
             disappointed
             .
             For
             if
             there
             be
             no
             future
             Happiness
             ,
             either
             we
             may
             know
             it
             ,
             or
             we
             may
             not
             ,
             if
             we
             may
             not
             know
             it
             ,
             why
             should
             we
             think
             that
             ,
             which
             reflects
             so
             much
             Dishonor
             upon
             God
             ,
             viz.
             that
             he
             hath
             created
             in
             us
             Desires
             and
             Expectations
             ,
             only
             to
             mock
             and
             tantalize
             them
             ?
             But
             if
             we
             may
             know
             it
             ,
             then
             do
             these
             Desires
             and
             Expectations
             seem
             to
             be
             created
             in
             us
             on
             purpose
             to
             torment
             us
             .
             For
             ,
             for
             what
             other
             End
             can
             we
             desire
             to
             be
             
               eternally
               happy
            
             ,
             who
             are
             only
             brought
             forth
             into
             the
             Light
             to
             be
             e'er
             long
             extinguished
             ,
             and
             shut
             up
             in
             everlasting
             Darkness
             ?
             The
             Consideration
             of
             which
             must
             needs
             be
             an
             exceeding
             Torture
             and
             Affliction
             to
             us
             .
          
           
             III.
             THAT
             there
             is
             a
             
               future
               Happiness
            
             reserved
             for
             good
             Men
             ,
             is
             evident
             from
             the
             Iustice
             and
             Equity
             of
             the
             Divine
             Providence
             .
             That
             God
             is
             a
             most
             just
             and
             righteous
             Governour
             ,
             is
             acknowledged
             by
             all
             that
             believe
             there
             is
             a
             God
             ,
             and
             that
             he
             rules
             and
             governs
             the
             World
             :
             and
             if
             it
             be
             so
             ,
             then
             his
             Iustice
             must
             first
             or
             last
             discover
             it self
             in
             distributing
             Rewards
             and
             Punishments
             to
             men
             ,
             according
             as
             they
             obey
             ,
             or
             violate
             the
             Laws
             of
             his
             Government
             .
             For
             what
             Iustice
             can
             he
             express
             in
             governing
             the
             World
             ,
             if
             he
             rules
             at
             random
             ;
             if
             he
             
             never
             makes
             any
             Difference
             between
             the
             Good
             and
             the
             Bad
             ,
             but
             rewards
             and
             punishes
             his
             Subjects
             promiscuously
             ,
             without
             any
             Distinction
             between
             the
             Loyal
             and
             Rebellious
             ?
             And
             yet
             in
             the
             
               ordinary
               Course
            
             of
             Divine
             Providence
             in
             this
             world
             ,
             we
             see
             little
             or
             no
             Distinction
             made
             between
             them
             ;
             but
             as
             the
             
               Wise
               Man
            
             hath
             observed
             ,
             Eccl.
             ix
             .
             2.
             
             
               All
               things
               come
               alike
               to
               all
               ,
            
             so
             that
             he
             cannot
             know
             God's
             Love
             or
             Hatred
             by
             any
             thing
             that
             is
             before
             us
             :
             nay
             ,
             many
             times
             we
             see
             the
             wicked
             ,
             as
             the
             Psalmist
             describes
             them
             ,
             flourishing
             
               like
               a
               green
               Bay-tree
            
             ,
             Psal.
             xxxvii
             .
             35.
             whilst
             the
             righteous
             are
             sorely
             oppressed
             ,
             and
             crushed
             under
             the
             triumphal
             Chariots
             of
             their
             barbarous
             Enemies
             .
             So
             that
             were
             there
             no
             other
             State
             of
             things
             ,
             but
             what
             we
             see
             before
             us
             ;
             it
             would
             be
             impossible
             for
             us
             ,
             to
             give
             any
             tolerable
             Account
             of
             the
             
               just
               Retributions
            
             of
             the
             Divine
             Providence
             .
             For
             if
             when
             we
             have
             all
             acted
             our
             Parts
             upon
             this
             Stage
             of
             Time
             ,
             we
             were
             to
             
               lye
               down
            
             together
             ,
             and
             sleep
             for
             ever
             in
             the
             Dust
             ;
             how
             many
             millions
             of
             
               Good
               Men
            
             are
             there
             that
             have
             thought
             nothing
             too
             dear
             for
             God
             ,
             and
             have
             not
             only
             sacrificed
             their
             Lusts
             ,
             but
             their
             Lives
             and
             Fortunes
             to
             his
             Service
             ,
             who
             would
             have
             no
             other
             Recompence
             for
             so
             doing
             ,
             but
             a
             
             miserable
             Life
             ,
             and
             a
             woful
             Death
             ,
             and
             an
             obscure
             and
             dishonourable
             Grave
             ?
             And
             on
             the
             contrary
             ,
             how
             many
             millions
             of
             millions
             of
             
               Wicked
               Men
            
             are
             there
             ,
             whose
             whole
             Lives
             have
             been
             nothing
             but
             one
             continued
             Act
             of
             Rebellion
             against
             God
             ,
             who
             have
             blasphemed
             his
             Honour
             ,
             and
             affronted
             his
             Authority
             ,
             and
             openly
             contemned
             all
             the
             Laws
             of
             his
             Government
             ;
             and
             yet
             would
             undergoe
             no
             other
             Punishment
             for
             so
             doing
             ,
             but
             only
             to
             live
             prosperously
             ,
             to
             die
             quietly
             ,
             and
             then
             to
             be
             gloriously
             enshrined
             in
             Monuments
             of
             Marble
             ?
             And
             can
             we
             think
             this
             ,
             and
             at
             the
             same
             time
             believe
             ,
             that
             there
             is
             a
             
               righteous
               Providence
            
             which
             superintends
             the
             Affairs
             of
             the
             World
             ?
             Certainly
             if
             not
             to
             govern
             this
             material
             World
             ,
             and
             to
             put
             things
             into
             such
             a
             
               regular
               Course
            
             as
             may
             be
             suitable
             to
             their
             Natures
             ,
             and
             the
             Operations
             for
             which
             they
             are
             designed
             ,
             would
             argue
             some
             Defect
             of
             Wisdom
             in
             God
             ;
             then
             doubtless
             not
             to
             compensate
             Virtue
             and
             Vice
             ,
             and
             adjust
             things
             suitably
             to
             their
             Qualifications
             ;
             but
             thus
             crosly
             to
             couple
             Prosperity
             with
             Vice
             ,
             and
             Misery
             with
             Virtue
             ,
             would
             argue
             him
             deficient
             both
             in
             Wisdom
             ,
             and
             Goodness
             ,
             and
             Iustice.
             And
             perhaps
             it
             would
             be
             no
             less
             expedient
             ,
             with
             Epicurus
             to
             deny
             all
             Providence
             ,
             than
             
             to
             ascribe
             to
             it
             such
             Defects
             ;
             it
             being
             less
             unworthy
             of
             the
             Divine
             Nature
             to
             neglect
             the
             Universe
             altogether
             ,
             than
             to
             administer
             humane
             Affairs
             with
             so
             much
             Injustice
             and
             Irregularity
             .
             So
             that
             either
             we
             must
             deny
             Providence
             ,
             or
             (
             which
             is
             worse
             )
             deny
             the
             Iustice
             of
             it
             ;
             or
             believe
             that
             there
             is
             a
             
               future
               State
            
             ,
             wherein
             all
             things
             shall
             be
             adjusted
             ,
             and
             good
             Men
             crowned
             with
             the
             Rewards
             of
             their
             Obedience
             ,
             and
             the
             Wicked
             undergo
             the
             Punishment
             of
             their
             own
             Follies
             .
             For
             this
             we
             are
             sure
             of
             ,
             that
             the
             Judge
             of
             all
             the
             World
             will
             do
             righteously
             ;
             and
             that
             first
             or
             last
             he
             will
             distribute
             his
             Rewards
             and
             Punishments
             ,
             according
             to
             the
             Merit
             and
             Demerit
             of
             his
             Subjects
             :
             and
             therefore
             because
             we
             see
             he
             doth
             not
             ordinarily
             do
             it
             in
             this
             World
             ,
             we
             have
             great
             Reason
             to
             conclude
             ,
             that
             he
             will
             do
             it
             effectually
             in
             the
             World
             
               to
               come
            
             .
          
           
             Fourthly
             and
             Lastly
             ,
             THAT
             there
             is
             a
             State
             of
             
               future
               Happiness
            
             prepared
             for
             good
             Men
             ,
             is
             evident
             from
             the
             Revelation
             of
             his
             Will
             ,
             which
             God
             hath
             made
             to
             us
             by
             
               Iesus
               Christ.
            
             And
             this
             ,
             I
             confess
             ,
             is
             the
             most
             concluding
             Argument
             of
             all
             :
             as
             for
             the
             former
             Arguments
             ,
             they
             render
             the
             Case
             so
             highly
             probable
             ,
             that
             this
             at
             least
             must
             be
             acknowledged
             ,
             that
             we
             have
             far
             
             more
             Reason
             to
             believe
             and
             expect
             a
             
               future
               Happiness
            
             ,
             than
             we
             have
             to
             doubt
             or
             despair
             of
             it
             :
             but
             as
             for
             this
             last
             ,
             it
             puts
             all
             out
             of
             Question
             ,
             and
             leaves
             us
             no
             Pretence
             of
             Reason
             why
             we
             should
             doubt
             or
             suspect
             it
             .
             For
             
               eternal
               Happiness
            
             ,
             and
             Salvation
             is
             the
             great
             Blessing
             which
             our
             Saviour
             hath
             promised
             us
             ,
             to
             encourage
             us
             to
             Perseverance
             in
             Well-doing
             ;
             and
             in
             that
             
               everlasting
               Gospel
            
             which
             he
             preached
             to
             the
             World
             ,
             he
             hath
             in
             the
             name
             of
             God
             proposed
             to
             us
             a
             Heaven
             of
             endless
             Joys
             and
             Felicities
             ,
             and
             
               brought
               life
               and
               immortality
               to
               light
               .
            
             So
             that
             if
             he
             were
             commissioned
             from
             God
             to
             make
             this
             great
             Proposal
             to
             Mankind
             ,
             we
             have
             as
             much
             Security
             of
             a
             future
             Happiness
             ,
             as
             we
             can
             have
             of
             the
             Truth
             of
             God
             ;
             which
             is
             the
             Foundation
             of
             all
             the
             Certainty
             we
             have
             ,
             whether
             in
             Philosophy
             or
             Divinity
             .
             Now
             that
             he
             was
             commissioned
             from
             God
             to
             promise
             what
             he
             did
             to
             us
             is
             apparent
             ,
             because
             God
             himself
             by
             sundry
             Voices
             from
             Heaven
             declared
             him
             to
             be
             his
             Embassador
             to
             the
             World
             ;
             and
             proclaimed
             him
             
               his
               beloved
               Son
               in
               whom
               he
               was
               well
               pleased
               ,
            
             and
             whom
             he
             had
             substituted
             the
             
               Supream
               Minister
            
             of
             his
             Grace
             and
             Goodness
             to
             Mankind
             :
             and
             what
             he
             declared
             in
             Words
             ,
             he
             also
             
             demonstrated
             in
             Deeds
             .
             For
             when
             Christ
             was
             baptized
             ,
             God
             sent
             down
             his
             
               holy
               Spirit
            
             upon
             him
             in
             a
             bright
             shining
             Flame
             ,
             which
             spreading
             it self
             round
             his
             Head
             encircled
             his
             Brows
             ,
             like
             a
             Crown
             of
             Sun-beams
             ,
             and
             remained
             upon
             him
             :
             which
             
               glorious
               Appearance
            
             answering
             to
             that
             
               visible
               Glory
            
             ,
             by
             which
             God
             appeared
             from
             between
             the
             Cherubim
             ,
             declared
             him
             to
             be
             the
             Temple
             of
             God
             ,
             in
             whom
             the
             
               Fulness
               of
               the
               Godhead
               dwelt
               bodily
               ,
            
             and
             in
             which
             he
             meant
             to
             take
             his
             Residence
             for
             ever
             .
             And
             accordingly
             after
             this
             visible
             Shechinah
             ,
             or
             Glory
             disappeared
             ,
             we
             find
             most
             palpable
             and
             apparent
             Signs
             of
             the
             Presence
             of
             God
             in
             him
             ;
             for
             by
             this
             it
             was
             that
             he
             cured
             the
             Sick
             ,
             and
             calmed
             the
             Seas
             ,
             and
             raised
             the
             dead
             ,
             and
             wrought
             all
             those
             
               wondrous
               Works
            
             by
             which
             he
             proved
             his
             Mission
             from
             above
             .
             For
             so
             we
             are
             told
             ,
             that
             the
             
               went
               about
               doing
               good
               and
               healing
               all
               that
               were
               oppressed
               of
               the
               Devil
               ,
               for
               God
               was
               with
               him
            
             ;
             Acts.
             x.
             38.
             and
             after
             all
             the
             Miracles
             that
             he
             did
             in
             his
             Life
             ,
             by
             this
             Power
             and
             Presence
             of
             God
             that
             was
             in
             him
             ,
             being
             barbarously
             murdered
             ,
             he
             rose
             from
             the
             dead
             by
             the
             same
             Power
             ,
             and
             ascended
             triumphantly
             to
             Heaven
             .
             Of
             the
             Truth
             of
             all
             which
             we
             have
             as
             clear
             and
             credible
             Testimony
             ,
             as
             
             ever
             was
             given
             to
             any
             Matters
             of
             Fact
             ;
             the
             Report
             of
             them
             being
             handed
             down
             to
             us
             from
             those
             who
             were
             Eye
             and
             Ear-Witnesses
             ;
             who
             in
             the
             defence
             of
             what
             they
             testified
             exposed
             themselves
             to
             infinite
             Hazards
             ,
             and
             at
             last
             confirmed
             their
             Testimony
             with
             their
             
               dearest
               Blood
            
             ;
             which
             is
             the
             greatest
             Security
             ,
             that
             any
             Witness
             can
             possibly
             give
             of
             his
             Honesty
             .
             For
             what
             should
             move
             them
             to
             testifie
             these
             things
             ,
             had
             they
             not
             known
             them
             to
             be
             true
             ?
             It
             was
             apparently
             their
             temporal
             Interest
             to
             have
             concealed
             them
             ;
             and
             their
             Religion
             ,
             in
             which
             their
             eternal
             Interest
             was
             involved
             ,
             prohibited
             them
             all
             wilful
             Lying
             under
             the
             Penalty
             of
             an
             endless
             Damnation
             :
             and
             would
             any
             Men
             in
             their
             wits
             have
             maintained
             a
             known
             Imposture
             ,
             when
             they
             were
             assured
             before-hand
             ,
             that
             all
             they
             should
             gain
             by
             it
             was
             to
             die
             for
             it
             here
             ,
             and
             to
             be
             damned
             for
             it
             hereafter
             ?
             And
             if
             their
             Testimony
             be
             true
             ,
             as
             we
             have
             all
             manner
             of
             Reason
             to
             believe
             it
             is
             ,
             then
             what
             they
             testifie
             doth
             plainly
             denote
             the
             Blessed
             Iesus
             to
             be
             the
             
               Holy
               One
               of
               God
            
             ;
             from
             whom
             ,
             as
             from
             his
             most
             holy
             Habitation
             ,
             God
             would
             hereafter
             communicate
             all
             his
             Blessings
             to
             Mankind
             .
             And
             if
             so
             ,
             then
             we
             are
             sure
             of
             eternal
             Life
             ,
             upon
             condition
             of
             our
             patient
             
             
               continuance
               in
               well-doing
            
             :
             for
             whatsoever
             he
             hath
             promised
             us
             ,
             he
             must
             have
             promised
             us
             from
             God
             ;
             who
             dwelt
             in
             the
             sacred
             Temple
             of
             his
             Body
             ,
             and
             from
             thence
             pronounced
             the
             Oracles
             of
             his
             Grace
             and
             Goodness
             ,
             and
             manifested
             himself
             perpetually
             by
             sundry
             
               miraculous
               Effects
            
             .
          
           
             FROM
             the
             Consideration
             of
             our
             
               Future
               Happiness
            
             ,
             many
             useful
             Inferences
             may
             be
             raised
             :
             and
             First
             ,
             from
             hence
             we
             may
             perceive
             ,
             what
             an
             unreasonable
             thing
             it
             is
             for
             us
             Christians
             ,
             immoderatly
             to
             doat
             upon
             the
             World.
             I
             confess
             ,
             ,
             if
             our
             chief
             ,
             or
             only
             Interest
             were
             involved
             in
             this
             World
             ,
             and
             we
             had
             no
             Hopes
             beyond
             the
             Grave
             ;
             there
             were
             then
             some
             Excuse
             to
             be
             made
             for
             immoderate
             Sollicitude
             about
             the
             trifling
             Concerns
             of
             this
             
               present
               Life
            
             :
             but
             when
             it
             is
             so
             apparent
             ,
             that
             we
             are
             born
             to
             higher
             Hopes
             ,
             and
             are
             here
             but
             Candidates
             ,
             and
             Probationers
             for
             an
             everlasting
             Preferment
             in
             the
             highest
             Heavens
             ;
             methinks
             the
             Sense
             of
             it
             should
             make
             us
             blush
             at
             our
             own
             Follies
             ,
             to
             think
             how
             busie
             we
             are
             in
             pursuing
             the
             fading
             Vanities
             of
             this
             World
             ,
             whilst
             the
             great
             Interest
             of
             our
             Eternity
             is
             wholly
             neglected
             and
             forgotten
             .
             Blessed
             God!
             Who
             would
             imagin
             ,
             that
             in
             a
             World
             peopled
             with
             
             
               immortal
               Spirits
            
             that
             must
             live
             for
             ever
             in
             unconceivable
             Happiness
             or
             Misery
             ,
             the
             greatest
             Number
             of
             us
             should
             be
             such
             utter
             Strangers
             to
             the
             Thoughts
             ,
             and
             Concerns
             of
             another
             World
             ?
             That
             we
             who
             are
             so
             industrious
             in
             our
             temporal
             Affairs
             ,
             as
             not
             to
             slip
             any
             Opportunity
             of
             Gain
             ;
             but
             are
             so
             ready
             to
             court
             every
             occasion
             ,
             that
             tends
             to
             advance
             these
             our
             momentary
             Pleasures
             ,
             Profits
             and
             Honours
             ;
             should
             be
             regardless
             of
             those
             Celestial
             Joys
             ,
             which
             if
             we
             fall
             short
             of
             ,
             we
             are
             undone
             for
             ever
             ;
             and
             which
             if
             we
             arrive
             to
             ,
             we
             shall
             be
             as
             happy
             as
             all
             the
             Beatitudes
             of
             an
             immortal
             Heaven
             can
             make
             us
             !
             O
             inconsiderate
             Beings
             that
             we
             are
             !
             Where
             is
             the
             Reason
             that
             constitutes
             us
             Men
             ,
             that
             we
             should
             chuse
             thus
             crosly
             to
             the
             Nature
             of
             Things
             ,
             when
             there
             is
             so
             vast
             a
             Disproportion
             between
             the
             Objects
             of
             our
             Choice
             ,
             between
             Heaven
             and
             Earth
             ,
             between
             Moments
             and
             Eternity
             ,
             between
             the
             hungry
             and
             withering
             Joys
             of
             this
             World
             ,
             and
             the
             
               eternally
               ravishing
            
             Pleasures
             of
             the
             World
             to
             come
             ?
             Methinks
             if
             we
             had
             any
             Dram
             of
             Reason
             left
             in
             us
             ,
             the
             Consideration
             that
             we
             are
             born
             to
             an
             immortal
             Crown
             ,
             which
             nothing
             but
             our
             own
             Folly
             can
             disseise
             us
             of
             ,
             were
             enough
             to
             inspire
             us
             with
             a
             noble
             
             Disdain
             of
             all
             these
             bewitching
             Vanities
             about
             us
             ;
             and
             to
             make
             us
             look
             upon
             them
             as
             Things
             beneath
             us
             ,
             Toys
             and
             Trifles
             ,
             not
             worthy
             our
             scrambling
             for
             ,
             When
             we
             consider
             ,
             that
             there
             is
             an
             Heaven
             of
             
               endless
               Ioys
            
             prepared
             for
             us
             ,
             which
             if
             we
             will
             we
             may
             make
             as
             sure
             of
             ,
             as
             we
             can
             of
             our
             own
             Beings
             ;
             methinks
             so
             vast
             an
             Hope
             should
             raise
             our
             groveling
             Thoughts
             so
             high
             above
             this
             World
             ,
             that
             when
             we
             look
             down
             upon
             it
             ,
             it
             should
             disappear
             ,
             or
             look
             like
             a
             thin
             blew
             Landskip
             next
             to
             nothing
             ;
             and
             all
             the
             Hurries
             and
             Scramblings
             of
             silly
             Mortals
             for
             little
             Parcels
             of
             Earth
             ,
             should
             seem
             as
             trifling
             and
             inconsiderable
             to
             us
             ,
             as
             the
             Toils
             and
             Labours
             of
             a
             little
             World
             of
             Ants
             about
             a
             Molehil
             .
             For
             how
             is
             it
             possible
             almost
             ,
             that
             such
             little
             Impertinencies
             should
             take
             up
             our
             Thoughts
             ,
             who
             have
             an
             Eternity
             of
             Weal
             ,
             and
             Woe
             before
             us
             ?
             And
             when
             we
             have
             all
             that
             an
             
               everlasting
               Heaven
            
             means
             ,
             to
             busie
             our
             Thoughts
             ,
             and
             employ
             our
             Cares
             about
             ,
             how
             can
             we
             engage
             with
             so
             much
             Zeal
             and
             Vigour
             in
             the
             
               petty
               Affairs
            
             of
             this
             World
             ?
             Foolish
             and
             unwise
             that
             we
             are
             !
             Thus
             to
             neglect
             our
             most
             important
             Interests
             for
             every
             impertinent
             Trifle
             ,
             to
             sell
             our
             Souls
             for
             a
             little
             money
             ,
             and
             give
             immortal
             Hallelujahs
             
             for
             a
             Song
             !
             And
             when
             we
             are
             born
             to
             such
             infinite
             Hopes
             ,
             to
             chuse
             Nebuchadnezzar's
             Fate
             ,
             and
             leave
             Crowns
             and
             Scepters
             to
             live
             among
             the
             Savage
             Herds
             of
             the
             Wilderness
             .
          
           
             II
             FROM
             hence
             we
             may
             learn
             ,
             how
             vigorous
             and
             industrious
             we
             ought
             to
             be
             in
             discharging
             the
             Duties
             of
             our
             Religion
             .
             For
             how
             can
             we
             think
             any
             Pains
             too
             much
             ,
             when
             an
             everlasting
             Heaven
             is
             the
             Reward
             of
             our
             Labour
             ?
             What
             a
             poor
             thing
             is
             it
             ,
             that
             we
             should
             grudge
             to
             spend
             a
             few
             Moments
             here
             in
             the
             severest
             Exercises
             of
             Holiness
             and
             Vertue
             ;
             when
             within
             this
             little
             little
             while
             ,
             in
             consideration
             of
             our
             short
             Pains
             ,
             we
             shall
             have
             nothing
             else
             to
             do
             throughout
             a
             long
             and
             blessed
             Eternity
             ,
             but
             to
             enjoy
             a
             Heaven
             of
             
               pure
               Pleasures
            
             ,
             and
             hath
             our
             Faculties
             for
             ever
             in
             fresh
             Delights
             ;
             to
             converse
             with
             the
             Fountain
             of
             all
             Love
             and
             Goodness
             ,
             and
             warble
             eternally
             Praises
             to
             him
             ;
             and
             in
             the
             Vision
             of
             his
             Beauty
             and
             Goodness
             to
             live
             in
             everlasting
             Raptures
             of
             Ioy
             and
             Love
             ?
             O
             my
             Soul
             !
             What
             though
             thou
             toilest
             and
             labourest
             now
             to
             climb
             the
             everlasting
             Hills
             !
             Yet
             be
             of
             good
             Heart
             ,
             for
             it
             will
             not
             be
             long
             before
             thou
             art
             at
             the
             top
             ,
             where
             thou
             wilt
             find
             such
             pleasant
             Gales
             ,
             and
             glorious
             Prospects
             as
             will
             make
             thee
             infinite
             Amends
             for
             all
             :
             yea
             ,
             
             though
             the
             Toil
             thou
             undergoest
             were
             abundantly
             more
             than
             it
             is
             ;
             though
             instead
             of
             the
             Labour
             of
             mortifying
             thy
             Lusts
             ,
             and
             living
             
               soberly
               ,
               righteously
            
             and
             godly
             ,
             thy
             Task
             were
             to
             row
             in
             the
             Gallies
             ,
             or
             dig
             in
             the
             Mines
             for
             a
             thousand
             years
             together
             ;
             yet
             methinks
             the
             Consideration
             that
             Heaven
             will
             be
             at
             last
             thy
             Reward
             ,
             should
             be
             enough
             to
             sweeten
             ,
             and
             endear
             it
             .
             O
             would
             we
             but
             often
             represent
             to
             our
             Minds
             the
             glorious
             Things
             of
             another
             World
             ,
             what
             
               holy
               Fervours
            
             would
             such
             charming
             Thoughts
             kindle
             within
             us
             ?
             And
             with
             how
             much
             Spirit
             and
             Vigour
             would
             they
             carry
             us
             through
             the
             weary
             Stages
             of
             our
             Duty
             ?
             what
             Lust
             is
             there
             so
             dear
             to
             us
             ,
             that
             we
             should
             not
             willingly
             sacrifice
             to
             the
             Hopes
             of
             Immortality
             ?
             What
             Duty
             so
             difficult
             ,
             that
             we
             should
             not
             chearfully
             undergo
             ,
             while
             the
             Crown
             of
             Glory
             is
             in
             our
             Eye
             ?
             Surely
             did
             we
             but
             look
             more
             frequently
             to
             the
             
               recompence
               of
               Reward
            
             ,
             we
             should
             be
             all
             Life
             and
             Spirit
             and
             Wing
             ;
             our
             sluggish
             Souls
             would
             be
             inspired
             with
             an
             Angelical
             Vigour
             ,
             and
             Activity
             ;
             and
             we
             should
             run
             with
             Alacrity
             ,
             as
             well
             as
             
               Patience
               ,
               the
               race
               that
               is
               set
               before
               us
               :
            
             but
             alas
             !
             We
             look
             upon
             our
             Reward
             as
             a
             Thing
             a
             great
             way
             off
             ;
             and
             't
             is
             ,
             I
             confess
             ,
             reserved
             for
             us
             within
             that
             invisible
             World
             whereinto
             our
             dull
             
             Sense
             is
             not
             able
             to
             penetrate
             ;
             which
             is
             the
             Reason
             that
             we
             are
             not
             so
             vigorously
             affected
             with
             it
             .
             Wherefore
             to
             make
             Amends
             for
             this
             Disadvantage
             ,
             let
             us
             often
             revive
             the
             Considerations
             of
             Eternity
             upon
             our
             Minds
             ,
             and
             inculcate
             the
             Reality
             and
             Certainty
             of
             our
             future
             Weal
             or
             Woe
             ,
             together
             with
             the
             great
             Weight
             and
             Importance
             of
             them
             :
             let
             us
             thus
             reason
             with
             our selves
             ;
             
               O
               my
               Soul
               !
               If
               it
               be
               so
               certain
               as
               it
               is
               ,
               that
               there
               are
               such
               unspeakable
               Ioys
               reserved
               for
               good
               Men
               ,
               and
               such
               intolerable
               Miseries
               for
               the
               wicked
               ;
               why
               should
               not
               these
               things
               be
               to
               me
               ,
               as
               if
               they
               were
               already
               present
               ?
               Why
               should
               I
               not
               be
               as
               much
               afraid
               to
               sin
               ,
               as
               if
               the
               gates
               of
               Hell
               stood
               open
               before
               me
               ,
               and
               I
               saw
               the
               astonishing
               miseries
               of
               those
               damned
               Ghosts
               that
               are
               weltring
               in
               the
               flames
               of
               it
               ?
               and
               why
               should
               I
               not
               as
               chearfully
               comply
               with
               my
               Duty
               ,
               as
               if
               I
               had
               now
               a
               full
               prospect
               of
               the
               Regions
               of
               Happiness
               ,
               and
               I
               saw
               the
               great
               Iesus
               at
               the
               right
               Hand
               of
               God
               ,
               with
               Diadems
               of
               Glory
               in
               his
               Hand
               ,
               to
               crown
               those
               pure
               and
               blessed
               Spirits
               who
               have
               been
               his
               faithful
               Servants
               to
               the
               death
               ?
            
             And
             doubtless
             would
             we
             but
             inure
             our
             Minds
             a
             little
             to
             such
             Thoughts
             as
             these
             ,
             they
             would
             wonderfully
             actuate
             all
             the
             Powers
             of
             our
             Souls
             ,
             and
             be
             continually
             inspiring
             us
             with
             new
             
             Vigour
             in
             the
             ways
             of
             Holiness
             and
             Virtue
             :
             for
             what
             Difficulties
             are
             there
             that
             can
             daunt
             our
             good
             Resolutions
             ,
             while
             they
             are
             animated
             with
             this
             Persuasion
             ,
             that
             if
             we
             
               have
               our
               fruit
               unto
               holiness
               ,
               our
               end
               shall
               be
               everlasting
               life
               ?
            
             Rom.
             vi
             .
             xxii
             .
          
           
             III.
             FROM
             hence
             we
             may
             perceive
             ,
             how
             upright
             and
             sincere
             we
             ought
             to
             be
             in
             all
             our
             Professions
             and
             Actions
             .
             For
             if
             there
             be
             such
             an
             Happiness
             reserved
             for
             us
             in
             Heaven
             ,
             then
             doubtless
             ,
             if
             we
             intend
             to
             partake
             of
             it
             ,
             we
             must
             be
             
               sincerely
               good
            
             ;
             because
             he
             that
             is
             the
             Donour
             of
             this
             glorious
             Reward
             ,
             is
             a
             God
             that
             
               searcheth
               the
               heart
            
             and
             
               tryeth
               the
               reins
            
             ,
             and
             is
             a
             curious
             Observer
             of
             our
             
               secret
               ▪
            
             Thoughts
             and
             most
             retired
             Actions
             ;
             and
             consequently
             will
             reward
             us
             ,
             not
             according
             to
             what
             we
             seem
             to
             be
             ,
             but
             to
             what
             we
             
               really
               are
            
             .
             We
             may
             possibly
             cheat
             Men
             into
             a
             fair
             Opinion
             of
             us
             ,
             by
             disguising
             our selves
             in
             a
             
               form
               of
               Godliness
            
             ,
             and
             facing
             our
             Conversation
             with
             
               specious
               Pretences
            
             of
             Piety
             :
             but
             that
             God
             ,
             with
             whom
             we
             have
             to
             do
             ,
             sees
             through
             all
             the
             Dawbings
             ,
             and
             Fucus's
             of
             Hypocrisie
             ;
             and
             can
             easily
             discern
             a
             rotten
             Core
             ,
             through
             the
             most
             beautiful
             Rind
             ,
             that
             can
             be
             distended
             over
             it
             .
             So
             that
             we
             can
             never
             hope
             to
             
             obtain
             His
             Blessing
             ,
             as
             Iacob
             did
             his
             blind
             Father's
             ,
             by
             a
             counterfeit
             Voice
             ,
             or
             exteriour
             Disguise
             of
             Religion
             :
             for
             all
             the
             fair
             Vizards
             of
             Hypocrisie
             are
             so
             far
             from
             hiding
             our
             Blemishes
             from
             God
             ,
             that
             they
             lay
             them
             more
             open
             to
             his
             all-seeing
             Eye
             ,
             and
             make
             them
             appear
             more
             monstrous
             and
             deformed
             .
             Wherefore
             ,
             unless
             we
             are
             
               really
               good
            
             ,
             we
             were
             better
             not
             to
             seem
             to
             be
             so
             ;
             for
             mere
             Pretences
             of
             Piety
             will
             be
             so
             far
             from
             procuring
             Salvation
             for
             us
             ,
             that
             they
             will
             but
             enhanse
             and
             aggravate
             our
             Condemnation
             ,
             and
             sink
             and
             plunge
             us
             deeper
             into
             Hell
             ,
             instead
             of
             obtaining
             any
             Entrance
             for
             us
             into
             the
             Kingdom
             of
             Heaven
             .
             Since
             therefore
             there
             is
             such
             an
             
               immortal
               Reward
            
             prepared
             for
             us
             in
             the
             World
             to
             come
             ,
             if
             we
             love
             our selves
             ,
             or
             have
             any
             regard
             for
             our
             most
             important
             Interest
             ,
             we
             cannot
             but
             be
             in
             
               good
               earnest
            
             for
             Heaven
             ;
             and
             if
             we
             are
             so
             ,
             we
             shall
             be
             sincere
             and
             upright
             in
             all
             our
             Actions
             ,
             and
             the
             great
             Design
             of
             our
             Lives
             will
             be
             to
             approve
             our selves
             to
             God
             ,
             and
             our
             own
             Consciences
             .
             If
             by
             giving
             Alms
             we
             hope
             to
             increase
             our
             Stock
             in
             that
             great
             Bank
             of
             Bliss
             above
             ,
             we
             shall
             not
             care
             so
             much
             to
             
               blow
               a
               Trumpet
            
             when
             we
             do
             it
             ,
             that
             so
             the
             World
             may
             take
             notice
             of
             ,
             and
             praise
             our
             Bounty
             ;
             but
             our
             
             rejoycing
             will
             be
             this
             ,
             that
             we
             have
             approved
             our selves
             to
             God
             ,
             from
             whom
             we
             expect
             the
             Reward
             of
             our
             Obedience
             .
             If
             we
             abstain
             from
             Sin
             with
             respect
             to
             the
             future
             Recompence
             ,
             we
             shall
             do
             it
             in
             private
             ,
             as
             well
             as
             in
             the
             View
             of
             the
             World
             ;
             knowing
             that
             wherever
             we
             are
             ,
             we
             are
             under
             
               God's
               Eye
            
             ,
             who
             alone
             can
             make
             us
             happy
             ,
             or
             miserable
             for
             ever
             .
             In
             a
             word
             ,
             if
             we
             seriously
             mind
             the
             Glory
             that
             is
             set
             before
             us
             ,
             we
             shall
             be
             as
             curious
             of
             our
             Thoughts
             ,
             and
             secret
             Purposes
             ,
             as
             if
             they
             were
             to
             be
             exposed
             upon
             an
             open
             Theatre
             ;
             considering
             that
             they
             are
             all
             open
             and
             naked
             to
             that
             
               God
               with
               whom
               we
               have
               to
               do
               ,
            
             and
             upon
             whom
             the
             Hope
             of
             our
             immortal
             Happiness
             depends
             .
             For
             to
             what
             purpose
             should
             we
             dissemble
             and
             play
             the
             Hypocrites
             ,
             unless
             we
             could
             impose
             upon
             the
             Almighty
             ,
             and
             make
             Him
             believe
             that
             we
             are
             good
             ,
             when
             we
             are
             not
             ,
             and
             so
             steal
             to
             Heaven
             in
             a
             Vizard
             ?
          
           
             Fourthly
             and
             Lastly
             ,
             FROM
             hence
             't
             is
             visible
             ,
             what
             great
             reason
             we
             have
             to
             be
             chearful
             under
             the
             Afflictions
             and
             Miseries
             of
             this
             World
             ;
             considering
             what
             Glories
             and
             Felicities
             there
             are
             prepared
             for
             us
             in
             the
             World
             to
             come
             .
             Indeed
             all
             the
             Miseries
             of
             this
             World
             are
             more
             or
             less
             ,
             as
             
             we
             have
             more
             or
             less
             reason
             to
             be
             supported
             under
             them
             ;
             but
             when
             we
             consider
             ,
             that
             our
             Time
             here
             is
             but
             a
             Moment
             ,
             compared
             with
             our
             
               everlasting
               ▪
            
             Abode
             in
             the
             World
             to
             come
             ,
             our
             
               present
               ▪
            
             Happiness
             and
             Misery
             will
             appear
             to
             be
             very
             inconsiderable
             .
             We
             are
             now
             upon
             our
             Iourney
             towards
             our
             heavenly
             Countrey
             ,
             and
             it
             is
             no
             great
             matter
             how
             rough
             the
             Way
             is
             ,
             provided
             that
             Heaven
             be
             our
             Journey
             's
             End
             :
             for
             though
             here
             we
             want
             many
             of
             those
             Accommodations
             which
             we
             may
             expect
             ,
             and
             desire
             :
             yet
             this
             is
             but
             the
             common
             Fate
             of
             Travellers
             ,
             and
             we
             must
             be
             contented
             to
             take
             things
             as
             we
             find
             them
             ,
             and
             not
             look
             to
             have
             every
             thing
             just
             to
             our
             Mind
             .
             But
             all
             these
             Difficulties
             and
             Inconveniencies
             will
             shortly
             be
             over
             ,
             and
             after
             a
             few
             days
             will
             be
             quite
             forgotten
             ,
             and
             be
             to
             us
             as
             if
             they
             never
             had
             been
             :
             and
             when
             we
             are
             safely
             landed
             in
             our
             
               own
               Countrey
            
             ,
             we
             shall
             look
             back
             from
             the
             Shore
             with
             Pleasure
             and
             Delight
             upon
             those
             boisterous
             Seas
             which
             we
             have
             escaped
             ,
             and
             for
             ever
             bless
             the
             Storms
             and
             Winds
             that
             drove
             us
             thither
             .
             Wherefore
             hold
             ▪
             O
             my
             Faith
             and
             Patience
             ,
             a
             little
             longer
             ,
             and
             your
             work
             will
             soon
             be
             at
             an
             end
             ▪
             and
             all
             my
             Sighs
             and
             Groans
             within
             a
             few
             moments
             will
             expire
             into
             everlasting
             Songs
             
             and
             Hallelujahs
             :
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ▪
             Now
             our
             days
             are
             dark
             and
             gloomy
             ,
             but
             the
             bright
             glorious
             day
             is
             dawning
             ,
             which
             Night
             shall
             never
             interrupt
             ;
             for
             God
             himself
             is
             the
             eternal
             Sun
             ,
             that
             enlightens
             us
             with
             the
             bright
             Rays
             of
             his
             own
             Glory
             .
             And
             what
             is
             a
             little
             cloudy
             Weather
             compared
             with
             an
             everlasting
             Sun-shine
             ?
             Doubtless
             these
             
               light
               Afflictions
               which
               are
               but
               for
               a
               moment
               ,
               are
               not
               worthy
               to
               be
               compared
               with
               the
               glory
               that
               shall
               be
               revealed
               in
               us
               .
            
             Let
             us
             therefore
             comfort
             our selves
             with
             these
             things
             ,
             and
             while
             we
             are
             groaning
             under
             the
             Miseries
             of
             this
             Life
             ,
             let
             us
             encourage
             our selves
             with
             this
             Consideration
             ;
             that
             within
             a
             little
             little
             while
             all
             our
             Tears
             shall
             be
             wiped
             from
             our
             Eyes
             ,
             and
             there
             shall
             be
             an
             everlasting
             Period
             put
             to
             all
             our
             Sorrows
             and
             Miseries
             ;
             when
             we
             shall
             be
             removed
             from
             all
             the
             Troubles
             and
             Temptations
             of
             a
             wicked
             and
             ill-natur'd
             World
             ,
             be
             past
             all
             Storms
             ,
             and
             secured
             from
             all
             further
             danger
             of
             Shipwrack
             ,
             and
             be
             safely
             landed
             in
             the
             Regions
             of
             Bliss
             and
             Immortality
             .
             And
             can
             we
             complain
             of
             the
             Foulness
             of
             a
             way
             ,
             that
             leads
             into
             a
             Paradise
             of
             endless
             Delights
             ;
             
             and
             not
             chearfully
             undergo
             these
             short
             though
             bitter
             Throws
             ,
             which
             ,
             like
             the
             Virgin-Mother's
             ,
             will
             quickly
             end
             in
             Songs
             and
             everlasting
             Magnificats
             ?
             Chear
             up
             therefore
             ,
             O
             my
             crest-fallen
             Soul
             ,
             for
             thy
             
               bitter
               Passion
            
             will
             soon
             be
             at
             an
             end
             ;
             and
             though
             now
             thou
             art
             sailing
             in
             a
             
               tempestuous
               Sea
            
             ,
             yet
             a
             few
             Leagues
             off
             lyes
             that
             
               blessed
               Port
            
             ,
             where
             thou
             shalt
             be
             crowned
             as
             soon
             as
             thou
             art
             landed
             ;
             and
             then
             the
             Remembrance
             of
             the
             Storms
             thou
             hast
             passed
             will
             contribute
             to
             the
             Triumphs
             of
             thy
             Coronation
             ;
             and
             all
             the
             
               bad
               Entertainments
            
             thou
             meetest
             with
             in
             this
             life
             ,
             will
             but
             make
             Earth
             more
             loathsome
             to
             thee
             while
             thou
             art
             here
             ,
             and
             Heaven
             more
             welcome
             when
             thou
             comest
             there
             ;
             and
             these
             thy
             
               light
               Afflictions
               which
               are
               but
               for
               a
               moment
               will
               work
               for
               thee
               a
               far
               more
               exceeding
               and
               eternal
               weight
               of
               Glory
               .
            
             2
             Cor.
             iv
             .
             17.
             
          
        
         
           
           
             
               CHAP.
               VI.
            
             Of
             the
             Necessity
             of
             Mortification
             to
             the
             obtaining
             of
             
               Eternal
               Life
            
             .
          
           
             I
             COME
             now
             to
             the
             Second
             thing
             proposed
             ,
             namely
             that
             the
             eternal
             Life
             and
             Happiness
             of
             good
             Men
             depends
             upon
             their
             mortifying
             the
             Deeds
             of
             the
             Body
             :
             and
             that
             it
             doth
             so
             ,
             I
             shall
             endeavour
             to
             prove
             ,
          
           
             
               First
               ,
               FROM
               God's
               Ordination
               and
               Appointment
               .
            
             
               Secondly
               ,
               FROM
               the
               Nature
               of
               the
               Thing
               .
            
          
           
             I.
             FROM
             God's
             Ordination
             and
             Appointment
             .
             God
             ,
             who
             is
             the
             supreme
             Governour
             of
             the
             World
             ,
             hath
             proposed
             
               Eternal
               Life
            
             ,
             as
             an
             Encouragement
             to
             those
             who
             by
             
               patient
               continuance
               in
               well-doing
               seek
               for
               glory
               and
               honor
               and
               immortality
               :
            
             And
             supposing
             that
             wicked
             Men
             could
             enjoy
             the
             Happiness
             of
             the
             other
             World
             ,
             yet
             it
             would
             be
             inconsistent
             with
             the
             Wisdom
             of
             his
             Government
             to
             admit
             them
             to
             it
             .
             For
             should
             he
             reward
             Offenders
             with
             eternal
             Happiness
             ,
             who
             would
             be
             afraid
             of
             offending
             him
             ?
             And
             if
             once
             he
             rules
             with
             
             such
             a
             slack
             and
             indulgent
             Rein
             ,
             as
             to
             take
             away
             all
             reason
             of
             Fear
             from
             his
             Subjects
             ,
             his
             Government
             must
             immediately
             dissolve
             into
             Anarchy
             and
             Confusion
             .
             And
             therefore
             to
             prevent
             this
             ,
             he
             hath
             fairly
             warned
             us
             by
             his
             reiterated
             Threats
             ,
             that
             if
             we
             live
             in
             Disobedience
             to
             his
             Laws
             ,
             we
             shall
             be
             for
             ever
             banished
             from
             that
             Kingdom
             of
             Happiness
             which
             he
             hath
             prepared
             for
             those
             that
             love
             and
             fear
             him
             :
             So
             in
             Rom.
             viii
             .
             13.
             we
             are
             assured
             ,
             that
             if
             
               we
               live
               after
               the
               flesh
               ,
               we
               shall
               die
               :
            
             And
             in
             Gal.
             v.
             19
             ,
             20
             ,
             21.
             we
             are
             told
             ,
             that
             
               the
               works
               of
               the
               flesh
               are
               manifest
               ,
               which
               are
               these
               ,
               adultery
               ,
               fornication
               ,
               uncleanness
               ,
               lasciviousness
               ,
               idolatry
               ,
               witchcraft
               ,
               hatred
               ,
               variance
               ,
               emulations
               ,
               wrath
               ,
               strife
               ,
               seditions
               ,
               heresies
               ,
               envyings
               ,
               murders
               ,
               drunkenness
               ,
               revellings
               ,
               and
               such
               like
               ;
               of
               which
               I
               tell
               you
               before
               ,
               as
               I
               have
               also
               told
               you
               in
               times
               past
               ,
               that
               they
               which
               do
               such
               things
               shall
               not
               inherit
               the
               kingdom
               of
               God
               :
            
             And
             so
             1
             Cor.
             vi
             .
             9
             ,
             10.
             
             
               Know
               ye
               not
            
             (
             saith
             the
             Apostle
             )
             
               that
               the
               unrighteous
               shall
               not
               inherit
               the
               kingdom
               of
               God
               ?
               be
               not
               deceived
               ,
               neither
               fornicators
               nor
               idolaters
               ,
               nor
               adulterers
               ,
               nor
               effeminate
               ,
               nor
               abusers
               of
               themselves
               with
               mankind
               ,
               nor
               thieves
               ,
               nor
               covetous
               ,
               nor
               drunkards
               ,
               nor
               revilers
               ,
               nor
               extortioners
               ,
               shall
               inherit
               the
               kingdom
               of
               God
               :
            
             And
             to
             the
             same
             purpose
             the
             
             same
             Apostle
             tells
             us
             ,
             that
             
               no
               whoremonger
               ,
               nor
               unclean
               person
               ,
               nor
               covetous
               man
               who
               is
               an
               idolater
               hath
               any
               inheritance
               in
               the
               kingdom
               of
               God
            
             ;
             Ephes.
             v.
             5.
             
             All
             which
             dreadful
             Denunciations
             must
             be
             supposed
             to
             be
             conditional
             ;
             for
             else
             they
             are
             not
             consistent
             with
             the
             Promise
             of
             Pardon
             to
             those
             that
             truly
             repent
             :
             So
             that
             the
             meaning
             of
             them
             is
             plainly
             this
             ,
             that
             if
             we
             persevere
             in
             these
             Lusts
             of
             the
             Flesh
             ,
             and
             do
             
               not
               mortify
            
             them
             ,
             we
             shall
             have
             no
             Part
             nor
             Portion
             in
             the
             Kingdom
             of
             God.
             Hence
             the
             Apostle
             exhorts
             us
             ,
             Col.
             iii.
             5
             ,
             6.
             
             
               Mortify
               therefore
               your
               members
               which
               are
               upon
               the
               earth
               ,
               fornication
               ,
               uncleanness
               ,
               inordinate
               affection
               ,
               evil
               concupiscence
               ,
               and
               covetousness
               ,
               which
               is
               idolatry
               :
               for
               which
               things
               sake
               the
               wrath
               of
               God
               cometh
               on
               the
               children
               of
               disobedience
               :
            
             which
             plainly
             implies
             ,
             that
             if
             they
             
               did
               mortify
            
             these
             Lusts
             ,
             the
             Wrath
             of
             God
             should
             not
             come
             upon
             them
             ;
             but
             if
             they
             
               did
               not
            
             ,
             they
             should
             be
             liable
             to
             the
             divine
             Indignation
             among
             the
             Children
             of
             Disobedience
             .
             By
             all
             which
             it
             is
             apparent
             ,
             that
             according
             to
             God's
             free
             Ordination
             and
             Appointment
             ,
             our
             eternal
             Happiness
             and
             Welfare
             depends
             upon
             our
             mortifying
             the
             deeds
             of
             the
             Body
             ;
             since
             God
             hath
             so
             ordained
             ,
             that
             if
             we
             do
             mortify
             them
             ,
             we
             shall
             live
             ,
             and
             that
             if
             we
             
             
               do
               not
            
             ,
             we
             shall
             be
             for
             ever
             excommunicated
             from
             the
             Regions
             of
             Life
             and
             Immortality
             .
          
           
             II.
             THIS
             is
             also
             apparent
             from
             the
             Nature
             of
             the
             Thing
             .
             For
             if
             God
             had
             not
             excluded
             those
             that
             live
             in
             their
             sins
             from
             eternal
             Life
             ,
             by
             his
             own
             free
             Ordination
             ;
             yet
             they
             must
             have
             been
             excluded
             ,
             the
             future
             Happiness
             being
             so
             inconsistent
             with
             a
             vicious
             State
             ,
             that
             it
             is
             impossible
             ever
             to
             reconcile
             them
             .
             For
             the
             Thing
             it self
             implies
             a
             Contradiction
             ,
             and
             is
             not
             an
             Object
             of
             any
             Power
             ,
             no
             not
             of
             Omnipotence
             it self
             ;
             and
             God
             may
             as
             well
             make
             White
             to
             be
             Black
             while
             it
             is
             White
             ,
             as
             a
             vicious
             Soul
             to
             be
             happy
             while
             it
             is
             vicious
             .
             For
             Happiness
             is
             a
             relative
             thing
             ,
             and
             doth
             in
             its
             own
             Nature
             imply
             a
             Correspondence
             and
             Agreement
             between
             the
             Faculty
             and
             the
             Object
             ;
             and
             be
             the
             Object
             never
             so
             good
             in
             it self
             ,
             yet
             if
             it
             doth
             not
             agree
             with
             the
             Faculty
             whereunto
             it
             is
             objected
             ,
             it
             is
             Misery
             and
             Affliction
             to
             it
             .
             Though
             a
             Man
             should
             be
             entertained
             with
             all
             the
             delicate
             Relishes
             of
             Musick
             ,
             yet
             if
             he
             hath
             not
             a
             
               musical
               Ear
            
             ,
             it
             will
             be
             but
             a
             
               tedious
               ungrateful
            
             Din
             to
             him
             :
             And
             though
             his
             Appetite
             should
             be
             courted
             with
             all
             the
             
               rich
               varieties
            
             in
             Nature
             ,
             yet
             if
             they
             do
             not
             agree
             with
             his
             coarse
             and
             homely
             Palate
             ,
             
             he
             will
             distaste
             and
             nauseate
             them
             .
             And
             so
             if
             a
             Man
             should
             be
             placed
             in
             Heaven
             ,
             among
             all
             the
             Joys
             with
             which
             that
             
               blessed
               State
            
             abounds
             ;
             yet
             unless
             his
             Mind
             and
             Temper
             did
             suit
             and
             agree
             with
             them
             ,
             they
             would
             all
             be
             so
             many
             Miseries
             and
             Torments
             to
             him
             ;
             he
             would
             be
             afflicted
             even
             in
             Abraham's
             Bosom
             ,
             and
             grope
             for
             Heaven
             in
             the
             midst
             of
             Paradise
             ;
             and
             it
             would
             be
             impossible
             for
             him
             to
             be
             pleased
             with
             his
             Condition
             ,
             till
             the
             Genius
             and
             Temper
             of
             his
             Mind
             were
             alter'd
             ,
             and
             the
             Dispositions
             of
             his
             Soul
             were
             reconciled
             to
             that
             heavenly
             State.
             So
             that
             if
             we
             can
             demonstrate
             ,
             that
             there
             is
             and
             must
             be
             Antipathy
             and
             Disagreement
             in
             wicked
             Souls
             to
             the
             
               future
               Happiness
            
             ;
             it
             will
             then
             be
             apparent
             from
             the
             Nature
             ,
             and
             Reason
             of
             the
             Thing
             ,
             that
             our
             Enjoyment
             of
             the
             future
             Happiness
             depends
             upon
             our
             ceasing
             to
             be
             wicked
             ;
             or
             which
             is
             all
             one
             ,
             upon
             our
             mortifying
             the
             Deeds
             of
             the
             Flesh.
             Now
             to
             evidence
             this
             Disagreement
             between
             wicked
             Souls
             ,
             and
             the
             heavenly
             State
             ,
             I
             shall
             do
             these
             three
             things
             ;
          
           
             
               First
               ,
               SHEW
               wherein
               the
               Felicities
               of
               the
               
                 future
                 State
              
               do
               consist
               .
            
             
               Secondly
               ,
               WHAT
               the
               Temper
               and
               Disposition
               of
               wicked
               Souls
               will
               be
               in
               the
               
                 future
                 State.
              
               
            
             
               
               Thirdly
               ,
               HOW
               contrary
               such
               a
               Temper
               and
               Disposition
               must
               be
               unto
               such
               Felicities
               .
            
          
           
             I.
             I
             am
             to
             shew
             wherein
             the
             Felicities
             of
             the
             
               future
               State
            
             do
             consist
             .
             And
             here
             I
             shall
             not
             presume
             to
             give
             you
             a
             particular
             Description
             of
             Heaven
             ,
             the
             Felicities
             whereof
             the
             Apostle
             tells
             us
             are
             ineffable
             ;
             but
             shall
             content
             my self
             to
             give
             you
             the
             general
             Account
             of
             it
             ,
             which
             I
             find
             in
             the
             Revelation
             of
             the
             Gospel
             .
             In
             general
             therefore
             we
             may
             be
             secure
             of
             this
             ,
             that
             Heaven
             is
             such
             an
             Happiness
             as
             is
             most
             suitable
             to
             a
             Rational
             Nature
             ;
             it
             being
             designed
             and
             prepared
             for
             reasonable
             Beings
             ,
             to
             whom
             (
             as
             I
             have
             shewed
             )
             it
             would
             not
             be
             a
             Heaven
             ,
             if
             it
             were
             not
             agreeable
             to
             their
             Natures
             .
             For
             should
             God
             have
             provided
             for
             us
             a
             Heaven
             of
             
               sensual
               Felicities
            
             ,
             to
             gratify
             the
             unbounded
             Licorishness
             of
             our
             carnal
             Appetites
             ;
             it
             would
             have
             been
             a
             Happiness
             fitter
             for
             Beasts
             than
             Men
             :
             And
             whilst
             our
             sensual
             and
             bruitish
             Part
             had
             been
             feasted
             with
             everlasting
             Varieties
             of
             carnal
             Pleasures
             ,
             our
             intellectual
             Powers
             ,
             which
             are
             the
             noblest
             Ingredients
             of
             our
             Natures
             ,
             must
             have
             pined
             away
             a
             long
             Eternity
             ,
             for
             want
             of
             those
             Joys
             and
             Delights
             ,
             which
             alone
             are
             proper
             and
             agreeable
             to
             their
             Natures
             .
             Now
             
             our
             proper
             Happiness
             ,
             as
             we
             are
             reasonable
             Beings
             ,
             consists
             in
             being
             perfectly
             Rational
             ,
             and
             in
             the
             Union
             of
             our
             Understandings
             ,
             Wills
             ,
             and
             Affections
             ,
             with
             such
             Objects
             as
             are
             most
             agreeable
             to
             our
             rational
             Natures
             :
             And
             what
             is
             it
             to
             be
             perfectly
             rational
             ,
             but
             to
             reason
             truly
             according
             to
             the
             Nature
             of
             Things
             ;
             and
             to
             choose
             and
             refuse
             ,
             and
             love
             and
             hate
             according
             to
             the
             Dictates
             of
             
               true
               Reason
            
             ?
             And
             what
             is
             it
             to
             have
             our
             Understandings
             ,
             Wills
             and
             Affections
             united
             to
             such
             Objects
             as
             are
             most
             agreeable
             to
             our
             reasonable
             Natures
             ,
             but
             only
             to
             know
             that
             which
             is
             most
             worthy
             to
             be
             known
             ,
             and
             to
             choose
             and
             love
             that
             which
             is
             most
             worthy
             to
             be
             chosen
             and
             loved
             ?
             When
             therefore
             our
             Understanding
             is
             become
             so
             clear
             and
             vigorous
             ,
             as
             to
             reason
             aright
             ,
             and
             penetrate
             into
             the
             Natures
             of
             things
             ;
             and
             our
             Wills
             and
             Affections
             are
             perfectly
             compliant
             and
             harmonious
             with
             it
             ;
             and
             all
             these
             are
             in
             conjunction
             with
             God
             ,
             the
             Fountain
             of
             all
             Truth
             and
             Goodness
             ;
             we
             are
             then
             arrived
             to
             the
             heavenly
             State
             of
             reasonable
             Natures
             .
             And
             therefore
             all
             that
             is
             positively
             affirmed
             of
             the
             
               heavenly
               Happiness
            
             in
             the
             Gospel
             ,
             is
             only
             this
             ;
             that
             it
             consists
             in
             our
             
               seeing
               God
            
             ,
             and
             loving
             and
             resembling
             him
             ,
             and
             being
             for
             ever
             associated
             
             with
             those
             
               blessed
               Spirits
            
             ,
             that
             see
             and
             love
             and
             resemble
             him
             as
             well
             as
             We.
             And
             this
             doubtless
             is
             such
             a
             Felicity
             ,
             as
             no
             mortal
             Language
             can
             express
             :
             For
             how
             will
             my
             Understanding
             triumph
             ,
             when
             it
             is
             once
             emerged
             out
             of
             all
             the
             Mists
             and
             Clouds
             ,
             with
             which
             it
             is
             here
             surrounded
             ,
             into
             the
             clear
             Heaven
             of
             Vision
             ,
             where
             it
             shall
             have
             a
             free
             and
             uninterrupted
             Prospect
             throughout
             the
             whole
             Horizon
             of
             Truth
             ;
             when
             God
             and
             Heaven
             ,
             and
             all
             the
             Mysteries
             of
             the
             other
             World
             shall
             be
             always
             present
             to
             my
             ravished
             Thoughts
             ?
             How
             hail
             and
             sound
             ,
             how
             light
             and
             expedite
             will
             my
             Soul
             be
             ,
             when
             it
             is
             disentangled
             from
             all
             those
             
               unreasonable
               Passions
            
             ,
             which
             here
             do
             clog
             and
             disease
             her
             ?
             When
             all
             her
             jarring
             Faculties
             shall
             be
             reduced
             into
             a
             
               perfect
               Harmony
            
             ,
             what
             a
             Heaven
             of
             Content
             and
             Peace
             will
             there
             spring
             up
             within
             her
             own
             Bosom
             ?
             And
             when
             she
             is
             thus
             contempered
             to
             the
             Divine
             Perfection
             ,
             and
             inspired
             throughout
             with
             a
             God-like
             Nature
             ,
             in
             what
             Raptures
             of
             Love
             and
             Extasies
             of
             Ioys
             will
             she
             converse
             with
             God
             and
             
               blessed
               Spirits
            
             ?
             This
             doubtless
             ,
             if
             there
             were
             no
             more
             ,
             is
             enough
             to
             make
             the
             heavenly
             State
             unspeakably
             happy
             and
             blessed
             :
             And
             this
             together
             with
             a
             perfect
             Freedom
             from
             
             Pains
             and
             Misery
             ,
             and
             Death
             ,
             is
             all
             of
             Heaven
             that
             God
             hath
             made
             known
             to
             us
             in
             his
             Gospel
             :
             Here
             we
             are
             told
             that
             we
             shall
             be
             made
             perfect
             ,
             that
             we
             shall
             see
             as
             we
             are
             seen
             ,
             and
             know
             as
             we
             are
             known
             ,
             and
             behold
             him
             that
             is
             Invisible
             face
             to
             face
             :
             For
             
               yet
               it
               doth
               not
               appear
               what
               we
               shall
               be
               ,
            
             saith
             St.
             
               Iohn
               ,
               but
               we
               know
               that
               when
               he
               shall
               appear
               ,
               we
               shall
               be
               like
               him
               ,
               for
               we
               shall
               see
               him
               as
               he
               is
               .
            
             1
             Epist.
             iii.
             2.
             
             There
             may
             be
             ,
             and
             doubtless
             are
             sundry
             additional
             Felicities
             to
             these
             ;
             but
             in
             these
             it
             is
             apparent
             the
             main
             of
             Heaven
             doth
             consist
             ,
             because
             these
             are
             all
             that
             God
             hath
             plainly
             revealed
             ,
             and
             made
             known
             to
             us
             .
          
           
             II.
             THE
             next
             thing
             proposed
             was
             to
             shew
             ,
             what
             the
             Temper
             and
             Disposition
             of
             
               wicked
               Souls
            
             will
             be
             in
             the
             
               future
               State.
            
             And
             this
             may
             be
             easily
             gathered
             ,
             by
             considering
             wherein
             a
             wicked
             Temper
             consists
             ;
             for
             doubtless
             with
             the
             same
             Temper
             of
             Mind
             that
             we
             are
             of
             in
             this
             World
             ,
             we
             shall
             go
             into
             the
             other
             :
             for
             meerly
             by
             going
             into
             the
             other
             World
             ,
             Men
             cannot
             be
             altered
             as
             to
             their
             
               main
               State
            
             ,
             though
             they
             may
             be
             perfected
             as
             to
             those
             good
             Dispositions
             that
             were
             here
             begun
             ;
             so
             that
             he
             that
             is
             wicked
             here
             will
             be
             wicked
             there
             too
             ,
             and
             that
             same
             Disposition
             of
             
             Mind
             that
             we
             carry
             with
             us
             to
             our
             Graves
             ,
             we
             shall
             retain
             with
             us
             in
             Eternity
             .
             If
             therefore
             we
             would
             know
             ,
             what
             the
             Temper
             of
             a
             wicked
             Soul
             will
             be
             in
             the
             
               future
               State
            
             ;
             our
             best
             way
             will
             be
             to
             enquire
             ,
             what
             it
             is
             that
             we
             call
             a
             wicked
             Temper
             here
             ;
             because
             it
             will
             be
             the
             same
             here
             ,
             and
             hereafter
             .
             Now
             a
             wicked
             Temper
             consists
             of
             two
             things
             ;
             First
             ,
             of
             Sensuality
             ,
             and
             Secondly
             ,
             of
             Devilishness
             .
             By
             Sensuality
             ,
             I
             mean
             an
             immoderate
             Propension
             of
             the
             Soul
             to
             the
             Pleasures
             of
             the
             Body
             ;
             such
             an
             head-strong
             Propension
             ,
             as
             wholly
             diverts
             the
             Soul
             from
             all
             her
             
               nobler
               Delights
            
             to
             the
             
               brutish
               Pleasures
            
             of
             Intemperance
             ,
             and
             Wantonness
             and
             Gluttony
             ;
             together
             with
             those
             other
             Lusts
             that
             are
             subservient
             to
             them
             ,
             such
             as
             Fraud
             ,
             and
             Covetousness
             ,
             and
             Ambition
             ,
             and
             the
             like
             :
             By
             Devilishness
             ,
             I
             mean
             those
             
               spiritual
               Wickednesses
            
             which
             do
             not
             so
             much
             depend
             upon
             the
             Body
             as
             the
             former
             ,
             but
             are
             more
             immediately
             centered
             in
             the
             Soul
             ,
             such
             as
             Pride
             ,
             and
             Malice
             ,
             and
             Wrath
             ,
             and
             Envy
             ,
             and
             Hatred
             ,
             and
             Revenge
             ,
             &c.
             which
             are
             the
             Sins
             of
             the
             Devil
             ,
             by
             which
             those
             once
             glorious
             and
             blessed
             Spirits
             were
             transformed
             into
             Friends
             and
             Furies
             .
             These
             are
             the
             Venomous
             Ingredients
             of
             which
             a
             wicked
             Temper
             is
             composed
             .
             If
             you
             enquire
             
             therefore
             what
             the
             Temper
             of
             a
             wicked
             Soul
             will
             be
             in
             the
             
               future
               State
            
             ;
             I
             answer
             ,
             it
             will
             be
             the
             same
             there
             that
             it
             is
             here
             ;
             that
             is
             ,
             it
             will
             be
             sensual
             and
             devilish
             .
             As
             for
             the
             latter
             ,
             there
             can
             be
             no
             doubt
             of
             it
             ;
             for
             Devilishness
             being
             immediately
             subjected
             in
             the
             Soul
             ,
             cannot
             be
             supposed
             to
             be
             separated
             from
             her
             by
             her
             Separation
             from
             the
             Body
             ;
             and
             may
             as
             well
             abide
             in
             naked
             and
             
               separated
               Spirits
            
             ,
             as
             it
             doth
             in
             the
             Apostate
             Angels
             .
             And
             as
             for
             Sensuality
             ,
             though
             it
             cannot
             be
             supposed
             that
             a
             Soul
             should
             retain
             the
             Appetites
             of
             the
             Body
             ,
             after
             it
             is
             separated
             from
             it
             ;
             yet
             having
             wholly
             abandon'd
             it self
             to
             corporeal
             Pleasures
             while
             it
             was
             in
             the
             Body
             ,
             it
             may
             ,
             and
             doubtless
             will
             retain
             a
             
               vehement
               Hankering
            
             after
             a
             Re-union
             with
             it
             ,
             which
             is
             the
             only
             Sensuality
             that
             a
             separated
             Soul
             is
             capable
             of
             .
             For
             when
             She
             comes
             into
             the
             World
             of
             Spirits
             ,
             her
             former
             accustoming
             her self
             unto
             the
             Pleasures
             of
             the
             Body
             will
             have
             so
             debauched
             and
             vitiated
             her
             Appetite
             ;
             that
             She
             will
             be
             incapable
             of
             relishing
             any
             other
             Pleasures
             ,
             but
             what
             are
             carnal
             and
             sensual
             ;
             which
             because
             She
             cannot
             enjoy
             but
             in
             the
             Body
             ,
             She
             must
             needs
             retain
             an
             earnest
             and
             vehement
             Longing
             to
             be
             re-united
             to
             it
             .
             For
             having
             never
             had
             any
             former
             Experience
             of
             the
             Pleasures
             
             of
             Spirits
             ,
             when
             she
             comes
             into
             the
             other
             World
             ,
             she
             will
             find
             her self
             miserably
             destitute
             of
             all
             that
             can
             be
             pleasant
             and
             delightful
             to
             her
             ;
             and
             because
             she
             knows
             ,
             that
             the
             only
             pleasures
             she
             can
             relish
             are
             such
             as
             are
             not
             to
             be
             enjoyed
             ,
             but
             in
             conjunction
             with
             the
             Body
             ,
             therefore
             all
             her
             Appetites
             and
             Longings
             must
             needs
             unite
             into
             one
             outragious
             Desire
             of
             being
             embody'd
             again
             ,
             that
             so
             she
             may
             repeat
             these
             sensual
             Pleasures
             ,
             and
             act
             over
             the
             brutish
             Scene
             anew
             .
             Which
             possibly
             may
             be
             the
             Reason
             ,
             why
             such
             sensual
             Souls
             have
             appeared
             so
             often
             in
             Church-yards
             ,
             and
             Charnel-houses
             ,
             Union
             with
             the
             Body
             being
             that
             which
             these
             wandring
             Ghosts
             have
             the
             most
             eager
             Affections
             to
             ,
             and
             that
             they
             are
             most
             loth
             to
             be
             separated
             from
             ;
             which
             makes
             them
             perpetually
             hover
             about
             ,
             and
             linger
             after
             their
             dear
             Consort
             ,
             the
             Body
             ;
             the
             Impossibility
             of
             their
             Re-union
             with
             it
             not
             being
             able
             
               to
               cure
            
             them
             of
             their
             impotent
             Desires
             ,
             but
             still
             they
             would
             fain
             be
             alive
             again
             .
             Virgil.
             
          
           
             
               
                 —
                 Iterumque
                 ad
                 tarda
                 reverti
              
               
                 Corpora
                 :
                 quae
                 lucis
                 miferis
                 tam
                 dira
                 cupido
                 ?
              
            
          
           
             And
             this
             ,
             I
             doubt
             not
             ,
             was
             one
             great
             Reason
             of
             those
             extraordinary
             Abstinencies
             ,
             
             and
             bodily
             Severities
             that
             were
             imposed
             by
             the
             Primitive
             Church
             ;
             that
             by
             this
             means
             they
             might
             gently
             wean
             the
             Soul
             from
             the
             Pleasures
             of
             the
             Body
             ,
             and
             teach
             it
             before-hand
             to
             live
             upon
             the
             Delights
             of
             separated
             Spirits
             ;
             that
             so
             it
             might
             drop
             into
             Eternity
             with
             Ease
             and
             Willingness
             ,
             like
             ripe
             Fruit
             from
             the
             Tree
             ;
             and
             that
             when
             it
             was
             arrived
             into
             the
             other
             World
             ,
             it
             might
             not
             have
             its
             Appetite
             so
             vitiated
             with
             these
             sensual
             Delights
             ,
             as
             to
             be
             incapable
             of
             relishing
             those
             spiritual
             Ones
             ,
             and
             so
             be
             endlesly
             tormented
             with
             a
             fruitless
             Desire
             of
             returning
             to
             the
             Body
             again
             .
             This
             therefore
             from
             the
             whole
             is
             plain
             and
             apparent
             ,
             that
             the
             Temper
             of
             wicked
             Souls
             in
             the
             other
             World
             will
             be
             much
             the
             same
             as
             it
             is
             in
             this
             ;
             that
             is
             ,
             sensual
             and
             devilish
             ,
             made
             up
             of
             Rage
             and
             Spight
             and
             Malice
             ,
             together
             with
             a
             vehement
             .
             Longing
             after
             the
             deserted
             Body
             ,
             in
             which
             they
             enjoyed
             the
             only
             Pleasures
             they
             were
             capable
             of
             .
          
           
             AND
             having
             thus
             shewed
             you
             ,
             what
             are
             the
             Felicities
             of
             the
             
               future
               State
            
             ;
             and
             what
             the
             Temper
             of
             wicked
             Souls
             will
             be
             in
             the
             
               future
               State
            
             ;
             I
             now
             proceed
             ,
          
           
             III.
             To
             shew
             you
             ,
             how
             contrary
             such
             a
             Temper
             and
             Disposition
             must
             be
             unto
             such
             Felicities
             .
             And
             indeed
             Sensuality
             and
             
             Devilishness
             are
             the
             only
             Indispositions
             for
             Heaven
             ;
             but
             
               such
               Indispositions
            
             they
             are
             ,
             that
             if
             upon
             an
             impossible
             Supposition
             a
             Soul
             could
             be
             admitted
             with
             them
             into
             the
             Habitations
             of
             the
             Blessed
             ,
             She
             would
             not
             be
             able
             to
             relish
             one
             Pleasure
             there
             ,
             among
             all
             the
             Delights
             with
             which
             the
             beatifick
             State
             abounds
             :
             there
             would
             none
             be
             found
             that
             would
             please
             her
             distemper'd
             Palate
             ,
             which
             ,
             like
             a
             fevourish
             Tongue
             ,
             must
             disrelish
             and
             nauseate
             the
             sweetest
             Liquor
             ,
             by
             reason
             of
             its
             overflowing
             Gall.
             And
             hence
             the
             Apostle
             exhorting
             his
             Christian
             Colossians
             ,
             to
             be
             thankful
             unto
             God
             for
             making
             them
             
               meet
               to
               be
               partakers
               of
               the
               inheritance
               of
               the
               Saints
               in
               light
            
             ;
             telleth
             them
             ,
             that
             this
             was
             effected
             by
             God's
             translating
             them
             out
             of
             the
             Kingdom
             of
             
               darkness
               into
               the
               Kingdom
               of
               his
               own
               dear
               Son
            
             ;
             that
             is
             ,
             by
             enabling
             them
             to
             mortifie
             their
             Lusts
             ,
             and
             inspiring
             them
             with
             the
             Graces
             of
             the
             Gospel
             :
             1
             Colos.
             xii
             .
             13.
             
             And
             this
             will
             evidently
             appear
             ,
             if
             we
             consider
             the
             
               particular
               Felicities
            
             of
             which
             the
             heavenly
             State
             consists
             ;
             which
             (
             as
             I
             have
             shewed
             above
             )
             consist
             ,
             First
             ,
             In
             the
             Vision
             of
             God
             ;
             Secondly
             ,
             In
             
               our
               Likeness
            
             or
             Resemblance
             to
             Him
             ;
             Thirdly
             ,
             In
             the
             Love
             of
             Him
             ;
             and
             fourthly
             ,
             In
             the
             Society
             of
             
             pure
             and
             blessed
             Spirits
             :
             to
             all
             which
             there
             is
             an
             utter
             Antipathy
             and
             Disagreement
             in
             every
             sensual
             and
             devilish
             Temper
             and
             Disposition
             .
          
           
             I.
             IN
             every
             sensual
             and
             devilish
             Mind
             ,
             there
             is
             an
             Antipathy
             and
             Contrariety
             to
             the
             Vision
             of
             God
             ;
             for
             the
             Sight
             of
             God
             can
             be
             pleasant
             unto
             none
             ,
             but
             those
             who
             are
             in
             some
             measure
             contemper'd
             to
             his
             Perfections
             ,
             and
             transform'd
             into
             his
             Likeness
             .
             While
             we
             are
             unlike
             him
             ,
             and
             contrary
             to
             him
             ,
             as
             we
             must
             needs
             be
             while
             we
             are
             sensual
             and
             devilish
             ,
             the
             Sight
             of
             Him
             would
             be
             more
             apt
             to
             amaze
             and
             terrifie
             ,
             than
             to
             please
             and
             delight
             us
             ;
             for
             what
             Pleasure
             could
             a
             Soul
             take
             in
             the
             Vision
             of
             that
             God
             ,
             whom
             She
             always
             hated
             ,
             and
             could
             never
             endure
             to
             think
             of
             ?
             Doubtless
             She
             would
             be
             so
             far
             from
             being
             pleased
             with
             the
             Sight
             of
             him
             ,
             that
             it
             would
             be
             her
             Grief
             and
             Torment
             to
             behold
             him
             .
             The
             Sight
             of
             his
             Purity
             and
             Holiness
             would
             be
             so
             far
             from
             delighting
             her
             ,
             that
             it
             would
             but
             reproach
             her
             lewd
             and
             sordid
             Degeneracy
             from
             the
             Temper
             of
             a
             pure
             and
             immortal
             Spirit
             :
             the
             Vision
             of
             his
             Mercy
             and
             Goodness
             would
             be
             so
             far
             from
             pleasing
             her
             ,
             that
             it
             would
             but
             upbraid
             the
             horrid
             devilishness
             of
             her
             own
             disposition
             :
             and
             which
             way
             soever
             She
             
             turned
             her
             Eyes
             ,
             She
             would
             see
             nothing
             in
             God
             ,
             but
             what
             did
             libel
             and
             condemn
             her
             own
             Impurity
             and
             Wickedness
             .
             And
             how
             is
             it
             possible
             ,
             that
             such
             a
             Sight
             should
             ever
             be
             pleasing
             unto
             such
             a
             Spectator
             ?
             Doubtless
             the
             Vision
             of
             God
             ,
             which
             is
             the
             Heaven
             of
             Godlike
             Souls
             ,
             would
             be
             a
             Hell
             to
             wicked
             Ones
             ;
             it
             would
             chase
             them
             out
             of
             Heaven
             ,
             if
             they
             were
             in
             it
             ,
             and
             cause
             them
             to
             fly
             away
             from
             before
             the
             Glory
             of
             it
             ,
             as
             Bats
             and
             Owls
             do
             from
             the
             Light
             of
             the
             Sun
             ,
             and
             of
             their
             
               own
               accords
            
             to
             wrap
             their
             guilty
             Heads
             in
             the
             Shades
             of
             
               eternal
               Darkness
            
             ,
             and
             Despair
             .
             For
             how
             could
             they
             endure
             the
             Sight
             of
             that
             God
             ,
             in
             whom
             ,
             while
             they
             continue
             so
             
               infinitely
               unlike
            
             him
             ,
             it
             is
             impossible
             they
             should
             see
             any
             thing
             but
             Causes
             of
             Horror
             and
             Confusion
             ?
             For
             there
             must
             be
             in
             us
             some
             Likeness
             and
             Resemblance
             of
             God
             ,
             to
             dispose
             us
             to
             behold
             him
             with
             Pleasure
             and
             Delight
             .
             For
             as
             
               Maximus
               Tyrius
            
             hath
             well
             observed
             ,
             the
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               the
               Divine
               Nature
               which
               is
               not
               visible
               to
               the
               eye
               of
               Sense
               ,
            
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Diss
             ▪
             I.
             
               Is
               yet
               visible
               to
               that
               in
               the
               Soul
               ;
               which
               is
               most
               pure
               and
               beautiful
               and
               sublime
               and
               noble
               ,
               in
               respect
               of
            
             
             
               a
               certain
               similitude
               and
               cognation
               that
               is
               between
               them
               .
            
             But
             where
             this
             similitude
             is
             wanting
             ,
             the
             Vision
             of
             God
             will
             be
             rather
             a
             Hell
             ,
             than
             a
             Heaven
             :
             if
             there
             be
             no
             Correspondence
             between
             what
             we
             see
             in
             God
             ,
             and
             what
             we
             are
             in
             our
             selves
             ,
             his
             Glory
             may
             confound
             and
             dazzle
             us
             ;
             but
             it
             is
             impossible
             it
             should
             please
             us
             :
             for
             what
             Pleasure
             can
             we
             take
             in
             seeing
             that
             which
             is
             so
             infinitely
             disagreeable
             to
             our
             Natures
             ?
          
           
             II.
             IN
             every
             sensual
             and
             devilish
             Mind
             there
             is
             an
             utter
             Indisposition
             and
             Contrariety
             to
             the
             Love
             of
             God
             ;
             for
             all
             Love
             is
             founded
             in
             Likeness
             ,
             and
             doth
             result
             out
             of
             some
             Harmony
             and
             Resemblance
             that
             there
             is
             between
             the
             Lover
             and
             the
             Beloved
             .
             But
             what
             Resemblance
             can
             there
             be
             between
             a
             devilish
             and
             carnalized
             Soul
             ,
             and
             a
             good
             and
             holy
             God
             ?
             And
             if
             there
             be
             none
             ,
             Light
             and
             Darkness
             ,
             or
             Heaven
             and
             Hell
             may
             as
             soon
             agree
             ,
             as
             They.
             For
             how
             can
             a
             Soul
             ,
             whose
             Affections
             are
             drenched
             in
             Matter
             ,
             and
             wedded
             to
             the
             Flesh
             ,
             love
             the
             holy
             God
             ,
             who
             is
             a
             pure
             and
             
               spotless
               Spirit
            
             ?
             What
             Amity
             can
             there
             be
             in
             a
             black
             and
             devilish
             Nature
             towards
             the
             most
             kind
             and
             benign
             Being
             in
             the
             World
             ?
             Doubtless
             from
             such
             a
             Contrariety
             of
             Natures
             there
             must
             necessarily
             
             spring
             mutual
             Antipathies
             and
             Aversations
             .
             So
             that
             could
             such
             a
             Soul
             be
             admitted
             to
             the
             Vision
             of
             God
             ,
             she
             would
             see
             nothing
             in
             him
             but
             what
             would
             enrage
             and
             canker
             her
             with
             Malice
             against
             him
             :
             the
             Sight
             of
             those
             
               glorious
               Perfections
            
             in
             him
             ,
             which
             are
             so
             repugnant
             to
             her
             own
             Nature
             ,
             instead
             of
             enamouring
             her
             ,
             would
             but
             boil
             up
             her
             Hatred
             into
             an
             higher
             degree
             of
             Aversation
             to
             him
             .
             For
             even
             here
             we
             see
             ,
             it
             is
             natural
             to
             lewd
             and
             wicked
             Men
             ,
             to
             picture
             God
             by
             the
             foul
             and
             monstrous
             Original
             of
             their
             own
             Tempers
             ;
             and
             generally
             the
             Notion
             which
             they
             have
             of
             him
             is
             nothing
             but
             the
             Image
             of
             themselves
             ,
             which
             Narcissus-like
             they
             fall
             in
             love
             with
             ,
             because
             it
             represents
             what
             they
             most
             delight
             in
             ,
             even
             their
             own
             darling
             and
             beloved
             Lusts.
             Which
             is
             a
             plain
             Argument
             that
             they
             cannot
             love
             God
             ,
             till
             they
             have
             deformed
             him
             into
             their
             
               own
               likeness
            
             ,
             and
             with
             the
             Aethiopians
             copyed
             him
             out
             in
             the
             Resemblance
             of
             their
             own
             black
             and
             devilish
             Tempers
             .
             When
             therefore
             they
             shall
             see
             Him
             as
             
               He
               is
            
             ,
             encircled
             about
             with
             his
             own
             Rays
             of
             unstained
             and
             immaculate
             Glory
             ;
             the
             vast
             Unlikeness
             they
             will
             then
             discern
             between
             Him
             and
             themselves
             ,
             will
             doubtless
             enrage
             and
             sowr
             their
             Spirits
             against
             him
             ,
             and
             convert
             
             all
             their
             fondness
             towards
             him
             into
             an
             utter
             Antipathy
             and
             Aversation
             :
             for
             so
             long
             as
             He
             continues
             what
             He
             is
             ,
             and
             they
             what
             they
             are
             ,
             there
             will
             be
             such
             an
             
               irreconcileable
               :
               Contrariety
            
             between
             them
             ,
             that
             they
             must
             hate
             either
             God
             or
             themselves
             ,
             or
             else
             love
             Contraries
             at
             the
             same
             time
             ,
             which
             is
             impossible
             .
          
           
             III.
             IN
             every
             sensual
             and
             devilish
             mind
             there
             is
             a
             strong
             Indisposition
             to
             their
             being
             made
             like
             unto
             God
             ,
             
               i.
               e.
            
             there
             is
             the
             same
             Indisposition
             in
             them
             to
             their
             receiving
             the
             Likeness
             and
             Image
             of
             God
             ,
             as
             there
             is
             in
             
               one
               Contrary
            
             to
             admit
             of
             another
             .
             Their
             sensual
             and
             devilish
             Dispositions
             will
             as
             naturally
             resist
             the
             transforming
             Impressions
             of
             the
             divine
             Purity
             and
             Goodness
             ,
             as
             Fire
             doth
             Water
             ,
             or
             Moisture
             Drought
             :
             for
             the
             Image
             of
             God
             being
             a
             
               moral
               Perfection
            
             ,
             must
             be
             impressed
             on
             us
             by
             the
             intervening
             Ministry
             of
             our
             Understandings
             ,
             that
             is
             ,
             by
             our
             Sight
             and
             Vision
             of
             him
             ;
             and
             hence
             the
             Apostle
             gives
             this
             Reason
             why
             
               we
               shall
               be
               like
               him
            
             when
             he
             doth
             appear
             ,
             because
             
               we
               shall
               see
               him
               as
               he
               is
               :
            
             1
             Joh.
             iii.
             2.
             
             But
             the
             Sight
             of
             God
             ,
             which
             assimilates
             us
             to
             him
             ,
             must
             be
             accompanied
             with
             the
             Love
             of
             him
             ,
             for
             it
             is
             Love
             that
             provokes
             to
             Imitation
             ,
             and
             Imitation
             that
             transforms
             the
             Lover
             into
             
             the
             Image
             of
             the
             Beloved
             .
             For
             though
             doubtless
             the
             
               beatifick
               Vision
            
             doth
             work
             far
             more
             effectually
             upon
             prepared
             Souls
             in
             the
             other
             Life
             ,
             than
             the
             knowledg
             of
             God
             doth
             in
             this
             ;
             because
             here
             we
             see
             but
             in
             
               a
               glass
               darkly
            
             ,
             whereas
             there
             our
             Vision
             will
             be
             unspeakably
             more
             
               clear
               ,
               intense
            
             and
             vigorous
             :
             yet
             I
             doubt
             not
             but
             in
             assimilating
             us
             to
             God
             ,
             it
             works
             in
             a
             moral
             and
             rational
             way
             ;
             that
             is
             ,
             by
             
               vigorously
               affecting
            
             our
             Wills
             with
             the
             Perfections
             of
             God
             ,
             so
             as
             to
             stir
             us
             up
             to
             an
             
               active
               Imitation
            
             of
             them
             ,
             and
             efficaciously
             to
             excite
             us
             to
             transcribe
             them
             into
             our
             own
             Natures
             ;
             which
             it
             cannot
             be
             supposed
             to
             do
             ,
             unless
             our
             Souls
             be
             in
             some
             measure
             predisposed
             by
             Holiness
             and
             Purity
             to
             the
             Love
             of
             God
             ,
             and
             of
             those
             glorious
             Perfections
             we
             shall
             then
             behold
             in
             him
             .
             For
             if
             we
             do
             not
             
               love
               God
            
             ,
             the
             Sight
             of
             him
             will
             be
             so
             far
             from
             provoking
             us
             to
             imitate
             him
             ;
             that
             it
             will
             avert
             us
             from
             him
             ,
             and
             render
             us
             more
             unimpressive
             to
             the
             transforming
             Power
             of
             his
             glory
             .
             'T
             is
             true
             ,
             this
             Vision
             of
             God
             will
             perfect
             our
             Likeness
             to
             him
             ,
             if
             it
             be
             begun
             ;
             because
             then
             it
             will
             have
             a
             
               prepared
               Subject
            
             to
             act
             upon
             ,
             a
             Soul
             that
             is
             temper'd
             and
             dispos'd
             to
             the
             Power
             of
             it
             ;
             and
             to
             take
             Impression
             from
             it
             :
             but
             yet
             it
             will
             not
             create
             a
             Likeness
             where
             it
             never
             
             was
             ,
             but
             will
             leave
             him
             that
             is
             wicked
             to
             be
             
               wicked
               still
            
             ;
             he
             being
             an
             
               incapable
               Subject
            
             of
             its
             benign
             Influences
             ,
             and
             altogether
             indisposed
             to
             be
             wrought
             upon
             by
             it
             .
             For
             as
             the
             Sun
             enlightens
             not
             the
             inward
             parts
             of
             an
             impervious
             Dunghil
             ,
             and
             hath
             no
             other
             effect
             upon
             it
             ,
             but
             only
             to
             draw
             out
             its
             filthy
             Reeks
             and
             Steams
             ;
             though
             as
             soon
             as
             he
             lifts
             his
             head
             above
             the
             Hemisphere
             ,
             he
             immediately
             transforms
             into
             his
             own
             Likeness
             all
             that
             vast
             Space
             whether
             he
             can
             diffuse
             his
             Beams
             ,
             and
             turns
             it
             into
             a
             Region
             of
             Light
             :
             even
             so
             the
             
               divine
               Glory
            
             and
             Beauty
             ,
             which
             is
             the
             Object
             of
             the
             beatifical
             Vision
             ,
             will
             never
             illustrate
             lewd
             and
             filthy
             Souls
             ;
             their
             Temper
             being
             impervious
             unto
             his
             heavenly
             Irradiations
             ,
             and
             wholly
             indisposed
             to
             be
             enlightned
             by
             it
             ;
             but
             instead
             of
             that
             it
             will
             irritate
             their
             devilish
             Rage
             against
             it
             ,
             and
             provoke
             them
             to
             bark
             at
             that
             Light
             which
             they
             cannot
             endure
             :
             whereas
             it
             no
             sooner
             arises
             upon
             well-disposed
             Minds
             ,
             but
             it
             will
             immediately
             
               chase
               away
            
             all
             those
             Reliques
             of
             Darkness
             remaining
             in
             them
             ,
             and
             transform
             them
             into
             its
             own
             Likeness
             .
             But
             doubtless
             the
             Sight
             of
             the
             
               divine
               Purity
            
             ,
             and
             Goodness
             will
             be
             so
             far
             from
             exciting
             sensual
             and
             devilish
             Spirits
             to
             transcribe
             and
             imitate
             
             it
             ;
             that
             it
             will
             rather
             inspire
             them
             with
             Indignation
             against
             it
             ,
             and
             provoke
             them
             to
             curse
             and
             blaspheme
             the
             Author
             of
             it
             .
          
           
             Fourthly
             and
             Lastly
             ,
             IN
             every
             sensual
             and
             devilish
             Soul
             there
             is
             an
             utter
             Incongruity
             ,
             and
             Disagreement
             to
             the
             Society
             of
             the
             Spirits
             of
             
               just
               Men
               made
               perfect
            
             .
             For
             even
             in
             this
             Life
             we
             see
             ,
             how
             ungrateful
             the
             Society
             of
             good
             Men
             is
             unto
             those
             that
             are
             wicked
             :
             it
             spoils
             them
             of
             their
             fulsome
             Mirth
             ,
             and
             checks
             them
             in
             those
             Riots
             and
             Scurrilities
             which
             are
             the
             Life
             and
             Piquancy
             of
             their
             Conversation
             .
             So
             that
             when
             the
             good
             Man
             takes
             his
             leave
             ,
             they
             reckon
             themselves
             deliver'd
             ,
             his
             Presence
             being
             a
             Confinement
             to
             their
             Folly
             and
             Wickedness
             .
             And
             as
             it
             is
             in
             this
             ,
             so
             doubtless
             it
             will
             be
             in
             the
             other
             World
             :
             for
             how
             is
             it
             possible
             there
             should
             be
             any
             Agreement
             between
             such
             distant
             and
             contrary
             Tempers
             ,
             between
             such
             sensual
             and
             malicious
             ,
             and
             such
             pure
             and
             benigne
             Spirits
             ?
             What
             a
             Torment
             would
             it
             be
             to
             a
             spightful
             ,
             and
             devilish
             Spirit
             to
             be
             confined
             to
             a
             Society
             that
             is
             governed
             by
             the
             Laws
             of
             Love
             and
             Friendship
             ?
             What
             an
             Infelicity
             to
             a
             carnalized
             Soul
             ,
             that
             nauseates
             all
             Pleasures
             but
             what
             are
             fleshly
             and
             sensual
             ,
             to
             be
             shut
             up
             among
             those
             pure
             and
             abstracted
             Spirits
             ,
             that
             live
             wholly
             upon
             
             the
             Pleasures
             of
             Wisdom
             ,
             and
             Holiness
             ,
             and
             Love
             ?
             Doubtless
             it
             would
             be
             as
             agreeable
             to
             a
             Wolf
             ,
             to
             be
             governed
             by
             the
             
               Ten
               Commandments
            
             ,
             and
             fed
             with
             Lectures
             of
             Philosophy
             ;
             as
             for
             such
             a
             Soul
             to
             live
             under
             the
             Laws
             ,
             and
             be
             entertained
             with
             the
             Delights
             of
             the
             
               heavenly
               Society
            
             .
             So
             that
             could
             these
             wicked
             Spirits
             be
             admitted
             into
             the
             Company
             of
             the
             Blessed
             ,
             they
             would
             soon
             be
             weary
             of
             it
             ;
             and
             perhaps
             it
             would
             be
             so
             tedious
             and
             irksom
             to
             them
             ,
             that
             they
             would
             rather
             chuse
             to
             associate
             themselves
             with
             Devils
             ,
             and
             damned
             Ghosts
             ,
             than
             to
             undergoe
             the
             Torment
             of
             a
             Conversation
             so
             infinitely
             repugnant
             to
             their
             Natures
             ;
             accounting
             it
             more
             eligible
             to
             live
             in
             the
             dismal
             Clamour
             of
             hellish
             Threnes
             and
             Blasphemies
             ,
             than
             to
             have
             a
             tedious
             Din
             of
             
               heavenly
               Praises
            
             and
             Hallelujahs
             perpetually
             ringing
             in
             their
             Ears
             .
             And
             indeed
             considering
             the
             hellish
             Nature
             of
             a
             wicked
             Soul
             ,
             how
             contrary
             it
             is
             to
             the
             Goodness
             and
             Purity
             of
             Heaven
             ;
             I
             have
             sometimes
             been
             apt
             to
             think
             ,
             that
             it
             will
             be
             
               less
               miserable
            
             in
             those
             dismal
             Shades
             ,
             where
             the
             wretched
             Furies
             ,
             like
             so
             many
             Snakes
             and
             Adders
             do
             nothing
             but
             hiss
             at
             and
             sting
             one
             another
             for
             ever
             ;
             than
             it
             would
             be
             ,
             were
             it
             admitted
             into
             the
             
               glorious
               Society
            
             of
             heavenly
             
             Lovers
             ,
             whose
             whole
             Conversation
             consists
             in
             loving
             and
             reloving
             ,
             and
             is
             nothing
             else
             but
             a
             perpetual
             Intercourse
             of
             
               mutual
               Indearments
            
             .
             For
             this
             would
             be
             an
             Employment
             ,
             so
             infinitely
             repugnant
             to
             its
             black
             and
             devilish
             Disposition
             ;
             that
             rather
             than
             endure
             so
             much
             Outrage
             and
             Violence
             ,
             it
             would
             of
             its
             
               own
               accord
            
             forsake
             the
             blessed
             Abodes
             ,
             to
             flee
             to
             Hell
             for
             Sanctuary
             from
             the
             Torment
             of
             being
             in
             Heaven
             .
             But
             this
             however
             we
             may
             rationally
             conclude
             ,
             that
             so
             long
             as
             the
             prevailing
             Temper
             of
             our
             Souls
             is
             sensual
             and
             devilish
             ,
             we
             are
             incapable
             of
             the
             Society
             of
             blessed
             Spirits
             ;
             and
             that
             if
             it
             were
             possible
             for
             us
             to
             be
             admitted
             into
             it
             ,
             our
             Condition
             would
             be
             very
             unhappy
             ,
             till
             our
             Temper
             was
             chang'd
             :
             so
             that
             it
             is
             a
             plain
             Case
             both
             from
             
               God's
               Ordination
            
             ,
             and
             from
             the
             Nature
             of
             the
             Thing
             ,
             that
             our
             eternal
             Happiness
             and
             Welfare
             depends
             upon
             our
             mortifying
             the
             deeds
             of
             the
             Body
             .
          
           
             To
             offer
             some
             
               Practical
               Inferences
            
             from
             hence
             ;
          
           
             I.
             WE
             may
             perceive
             how
             unreasonable
             it
             is
             ,
             for
             any
             Man
             to
             presume
             upon
             going
             to
             Heaven
             ,
             upon
             any
             account
             whatsoever
             without
             mortifying
             his
             Lusts.
             For
             he
             that
             thinks
             to
             go
             to
             Heaven
             without
             Mortification
             and
             Amendment
             ,
             presumes
             both
             against
             
             the
             Decrees
             of
             God
             and
             the
             Nature
             of
             Things
             :
             he
             believes
             all
             the
             Threatnings
             of
             the
             Gospel
             to
             be
             nothing
             else
             but
             so
             many
             Bugs
             ,
             and
             Scare-crows
             ;
             and
             though
             God
             hath
             told
             him
             again
             and
             again
             ,
             that
             unless
             he
             forsake
             his
             sins
             ,
             he
             shall
             never
             enter
             into
             the
             Kingdom
             of
             Heaven
             ;
             yet
             he
             fondly
             imagines
             ,
             that
             when
             it
             comes
             to
             the
             Trial
             ,
             God
             will
             never
             be
             so
             severe
             as
             he
             pretends
             ;
             but
             will
             rather
             revoke
             the
             Decree
             that
             is
             gone
             out
             of
             his
             mouth
             ,
             than
             exclude
             out
             of
             the
             Paradise
             of
             endless
             Delights
             a
             Soul
             that
             is
             infinitely
             offensive
             to
             him
             .
             As
             if
             God
             were
             so
             invincibly
             fond
             and
             indulgent
             ,
             as
             that
             rather
             than
             excommunicate
             an
             
               obstinate
               Rebel
            
             from
             Happiness
             ,
             he
             would
             chuse
             to
             prostitute
             the
             Honour
             of
             his
             Laws
             and
             Government
             ,
             and
             commit
             an
             Outrage
             upon
             the
             Rectitude
             and
             Purity
             of
             his
             own
             Nature
             .
             For
             so
             long
             as
             he
             is
             a
             
               pure
               God
            
             ,
             he
             cannot
             but
             be
             displeased
             with
             
               impure
               Souls
            
             ;
             and
             so
             long
             as
             he
             is
             a
             
               wise
               Governour
            
             ,
             he
             cannot
             but
             be
             offended
             with
             those
             that
             trample
             upon
             his
             Laws
             :
             so
             that
             before
             he
             can
             admit
             a
             
               wicked
               Soul
            
             into
             Heaven
             ,
             he
             must
             have
             extinguish'd
             all
             his
             natural
             Antipathy
             to
             Sin
             ,
             and
             stifled
             his
             just
             Resentment
             of
             our
             wilful
             Affronts
             to
             his
             Authority
             .
             When
             therefore
             we
             can
             
             find
             any
             reason
             to
             imagine
             ,
             that
             God
             is
             no
             Enemy
             to
             sin
             ,
             and
             that
             he
             hath
             no
             regard
             of
             his
             own
             Authority
             ;
             then
             ,
             and
             not
             till
             then
             ,
             we
             may
             have
             some
             Pretence
             to
             presume
             upon
             going
             to
             Heaven
             without
             Mortification
             and
             Amendment
             .
             But
             supposing
             this
             Hinderance
             were
             removed
             ,
             and
             that
             God
             were
             so
             easie
             as
             to
             be
             induced
             to
             prefer
             the
             Happiness
             of
             a
             wicked
             Soul
             before
             the
             Honour
             of
             his
             Government
             and
             the
             Purity
             of
             his
             Nature
             ;
             yet
             still
             there
             is
             an
             invincible
             Obstacle
             behind
             ,
             that
             renders
             her
             future
             Felicity
             impossible
             ;
             and
             that
             is
             ,
             that
             it
             cannot
             be
             without
             a
             plain
             Contradiction
             to
             the
             Nature
             of
             Things
             .
             For
             as
             I
             have
             shewed
             you
             already
             ,
             the
             Genius
             and
             Temper
             of
             a
             wicked
             Soul
             is
             wholly
             repugnant
             to
             all
             the
             Felicities
             of
             the
             other
             World
             ;
             so
             that
             if
             they
             were
             set
             before
             her
             ,
             She
             would
             not
             be
             able
             to
             enjoy
             them
             ,
             but
             must
             be
             forced
             to
             pine
             and
             famish
             amidst
             all
             that
             Plenty
             of
             Delights
             ,
             there
             being
             not
             one
             Viand
             in
             all
             the
             heavenly
             Banquet
             that
             she
             could
             relish
             any
             Sweetness
             in
             .
             Wherefore
             either
             
               her
               Nature
            
             must
             be
             changed
             ,
             or
             the
             Nature
             of
             Heaven
             ;
             for
             while
             both
             continue
             what
             they
             are
             ,
             they
             are
             irreconcileable
             :
             and
             if
             God
             himself
             were
             so
             easie
             and
             indulgent
             ,
             as
             to
             pass
             by
             all
             the
             Affronts
             
             in
             the
             other
             World
             which
             wicked
             Souls
             have
             offered
             him
             in
             this
             ;
             yet
             he
             could
             not
             make
             them
             happy
             there
             ,
             without
             creating
             in
             them
             a
             
               new
               Heart
            
             ,
             or
             creating
             for
             them
             a
             
               New
               Heaven
            
             .
             For
             it
             is
             altogether
             as
             possible
             for
             us
             to
             see
             without
             Eyes
             ,
             or
             hear
             without
             Ears
             ,
             as
             to
             enjoy
             Heaven
             without
             a
             
               heavenly
               Disposition
            
             .
             How
             causelesly
             therefore
             dost
             thou
             presume
             ,
             that
             talkest
             of
             going
             to
             Heaven
             ,
             whilst
             thou
             continuest
             in
             thy
             Sin
             ?
             Alass
             poor
             Wretch
             !
             What
             wouldst
             thou
             do
             there
             ,
             if
             upon
             an
             impossible
             Supposition
             thou
             couldst
             be
             admitted
             into
             it
             ?
             There
             are
             no
             
               wanton
               Amours
            
             among
             those
             heavenly
             Lovers
             ,
             no
             Rivers
             of
             Wine
             among
             their
             Rivers
             of
             Pleasure
             ,
             to
             gratifie
             thy
             unbounded
             Sensuality
             ;
             no
             Parasite
             to
             flatter
             thy
             
               lofty
               Pride
            
             ,
             no
             Miseries
             to
             feed
             thy
             
               meager
               Envy
            
             ,
             no
             Mischiefs
             to
             tickle
             thy
             
               devilish
               Revenge
            
             ;
             but
             all
             the
             Felicities
             ,
             with
             which
             that
             heavenly
             State
             abounds
             ,
             are
             such
             as
             Thou
             wouldst
             loath
             and
             nauseate
             ,
             as
             being
             too
             pure
             and
             refined
             for
             thy
             depraved
             Appetite
             :
             So
             that
             if
             thou
             wert
             in
             Heaven
             ,
             it
             would
             be
             but
             a
             
               cooler
               Damnation
            
             to
             thee
             ;
             yea
             perhaps
             Hell
             it self
             would
             be
             less
             intolerable
             ,
             than
             a
             Heaven
             so
             incongruous
             to
             thy
             Nature
             .
             And
             yet
             how
             ordinary
             is
             it
             for
             lewd
             and
             dissolute
             
             Persons
             ,
             to
             flatter
             themselves
             into
             
               confident
               Hopes
            
             of
             Heaven
             ;
             for
             which
             ,
             when
             they
             come
             to
             be
             examined
             they
             can
             give
             no
             other
             Reason
             but
             this
             ,
             that
             they
             firmly
             rely
             upon
             the
             Merits
             of
             their
             Saviour
             ,
             who
             died
             for
             them
             ,
             and
             obeyed
             God's
             Law
             in
             their
             stead
             ;
             and
             therefore
             though
             they
             have
             no
             Righteousness
             of
             
               their
               own
            
             ,
             yet
             they
             doubt
             not
             ,
             being
             cloathed
             in
             the
             white
             Garment
             of
             Christ's
             ,
             they
             shall
             be
             pardoned
             and
             accepted
             of
             God
             ?
             Which
             is
             a
             Pretence
             so
             very
             absurd
             and
             unreasonable
             ,
             that
             one
             would
             think
             it
             were
             impossible
             for
             any
             Man
             to
             be
             imposed
             upon
             by
             it
             ,
             that
             had
             not
             a
             Mind
             to
             deceive
             himself
             :
             for
             supposing
             what
             is
             false
             ,
             that
             Christ
             did
             obey
             the
             Law
             in
             
               our
               stead
            
             ,
             and
             that
             God
             doth
             account
             us
             righteous
             because
             He
             was
             so
             ;
             yet
             what
             would
             this
             signifie
             to
             our
             Pardon
             and
             future
             Happiness
             ,
             without
             an
             inherent
             Righteousness
             of
             
               our
               own
            
             ;
             which
             is
             so
             necessary
             to
             our
             future
             Happiness
             ,
             that
             Heaven
             it self
             cannot
             make
             us
             happy
             without
             it
             ?
             For
             if
             by
             being
             cloathed
             in
             the
             Robe
             of
             
               Christ's
               Righteousness
            
             ,
             we
             could
             be
             admitted
             into
             Heaven
             ;
             yet
             unless
             we
             left
             behind
             us
             our
             
               hellish
               Disposition
            
             ,
             we
             should
             be
             miserable
             Wretches
             under
             that
             glorious
             Garment
             ;
             in
             which
             we
             should
             be
             only
             crucified
             ,
             like
             
             Iesus
             in
             his
             purple
             Robe
             ,
             with
             greater
             Scorn
             and
             Solemnity
             .
             For
             since
             the
             main
             of
             Heaven
             consists
             in
             the
             perfection
             of
             inherent
             Holiness
             ,
             it
             necessarily
             follows
             that
             a
             mere
             
               imputable
               Holiness
            
             will
             only
             entitle
             us
             to
             an
             
               imputable
               Happiness
            
             ,
             that
             is
             ,
             to
             a
             mere
             imaginary
             Heaven
             ;
             which
             how
             glorious
             soever
             it
             may
             look
             at
             a
             distance
             ,
             will
             when
             we
             come
             to
             embrace
             it
             glide
             from
             between
             our
             Arms
             ,
             and
             leave
             us
             desperate
             and
             miserable
             .
             And
             though
             't
             is
             true
             ,
             that
             Christ
             by
             his
             Death
             and
             Passion
             hath
             purchased
             for
             us
             Pardon
             and
             eternal
             Life
             ;
             yet
             it
             is
             upon
             this
             Condition
             ,
             that
             we
             mortifie
             our
             Lusts
             ,
             and
             conform
             to
             the
             Rule
             of
             the
             Gospel
             :
             and
             indeed
             without
             this
             ,
             Pardon
             and
             
               eternal
               Life
            
             are
             Words
             that
             signifie
             nothing
             ;
             for
             what
             doth
             a
             Pardon
             signifie
             to
             one
             that
             is
             dying
             of
             the
             Stone
             ,
             or
             Strangury
             ?
             He
             can
             but
             die
             ,
             if
             he
             be
             not
             pardoned
             ,
             and
             die
             he
             must
             though
             he
             be
             .
             And
             as
             little
             Advantage
             it
             would
             be
             to
             a
             depraved
             Soul
             ,
             to
             be
             pardoned
             and
             absolved
             by
             God
             ,
             while
             She
             hath
             a
             Disease
             within
             her
             that
             preys
             upon
             her
             Vitals
             ,
             and
             hastens
             her
             to
             a
             
               certain
               Ruin
            
             :
             she
             could
             have
             been
             but
             miserable
             in
             the
             future
             Life
             ,
             if
             she
             had
             not
             been
             pardoned
             ;
             and
             miserable
             she
             must
             be
             ,
             if
             she
             continue
             wicked
             ,
             whether
             she
             
             be
             pardoned
             ,
             or
             no.
             All
             the
             Advantage
             that
             such
             a
             Soul
             could
             reap
             from
             God's
             pardoning
             her
             ,
             would
             be
             only
             to
             be
             released
             from
             those
             
               arbitrary
               Punishments
            
             ,
             which
             God
             may
             inflict
             on
             her
             in
             the
             world
             to
             come
             ;
             but
             if
             she
             were
             freed
             from
             these
             ,
             yet
             by
             a
             Necessity
             of
             Nature
             she
             must
             still
             be
             extreamly
             miserable
             ;
             for
             her
             own
             Wickedness
             would
             incapacitate
             her
             for
             Heaven
             ,
             and
             kindle
             a
             perpetual
             Hell
             within
             her
             .
             So
             that
             should
             Christ
             have
             died
             to
             obtain
             a
             Pardon
             for
             those
             that
             continue
             in
             their
             sin
             ,
             he
             would
             have
             died
             to
             
               no
               purpose
            
             :
             for
             a
             wicked
             Soul
             cannot
             be
             pardoned
             ,
             because
             there
             is
             such
             an
             inseparable
             Relation
             between
             Sin
             and
             Punishment
             ,
             that
             it
             is
             as
             great
             a
             Contradiction
             for
             the
             one
             to
             be
             without
             the
             other
             ,
             as
             for
             a
             Son
             to
             be
             without
             a
             Father
             .
             And
             then
             though
             Christ
             by
             his
             Death
             hath
             procured
             
               eternal
               Life
            
             ,
             yet
             he
             cannot
             have
             procured
             it
             for
             those
             that
             are
             unreformed
             :
             because
             they
             ,
             if
             they
             might
             ,
             yet
             cannot
             enjoy
             it
             ,
             their
             inward
             Temper
             and
             Disposition
             being
             contrary
             to
             it
             ;
             so
             that
             unless
             Christ
             by
             his
             Death
             had
             altered
             the
             Nature
             of
             Heaven
             ,
             and
             converted
             that
             Paradise
             of
             pure
             and
             holy
             Pleasures
             into
             a
             Seraglio
             of
             brutish
             and
             
               carnal
               Enjoyments
            
             ,
             he
             cannot
             have
             procured
             it
             for
             lewd
             and
             depraved
             Souls
             .
             So
             that
             for
             any
             Man
             to
             presume
             
             upon
             Heaven
             upon
             any
             account
             without
             Holiness
             and
             Amendment
             ,
             is
             the
             most
             egregious
             Nonsence
             in
             the
             World
             :
             For
             Heaven
             is
             nothing
             else
             but
             Holiness
             in
             its
             Perfection
             ,
             freed
             from
             all
             those
             Incumbrances
             that
             here
             do
             perpetually
             clog
             and
             annoy
             it
             ;
             so
             that
             a
             Heaven
             without
             Holiness
             is
             a
             Heaven
             without
             a
             Heaven
             ,
             that
             is
             ,
             a
             Word
             that
             signifies
             nothing
             ,
             a
             Happiness
             wholly
             abstracted
             from
             it self
             .
             While
             therefore
             we
             flatter
             our selves
             with
             the
             Hopes
             of
             a
             
               future
               Bliss
            
             ,
             continuing
             in
             our
             Sins
             ,
             we
             do
             but
             court
             a
             
               painted
               Heaven
            
             ,
             and
             woo
             Happiness
             in
             a
             Picture
             ;
             but
             in
             the
             mean
             time
             are
             sinking
             into
             a
             true
             and
             
               real
               Hell
            
             ,
             where
             all
             our
             
               foolish
               Hopes
            
             will
             be
             swallowed
             up
             for
             ever
             ,
             in
             our
             woful
             Experience
             of
             its
             
               substantial
               Miseries
            
             .
          
           
             II.
             WE
             may
             discern
             from
             hence
             the
             indispensable
             Necessity
             of
             Mortification
             ,
             since
             it
             is
             plain
             we
             can't
             be
             happy
             without
             it
             :
             so
             that
             to
             mortify
             our
             Lusts
             is
             just
             as
             necessary
             for
             us
             ,
             as
             it
             is
             to
             obtain
             Heaven
             ,
             and
             avoid
             Hell.
             For
             Vertue
             and
             Vice
             are
             the
             Foundations
             of
             Heaven
             and
             
               Hell
               ;
               Hell
            
             is
             nothing
             but
             that
             Hemisphere
             of
             Darkness
             ,
             in
             which
             all
             Sin
             and
             Wickedness
             moves
             ;
             and
             Heaven
             is
             the
             opposite
             Hemisphere
             of
             Light
             ,
             the
             glorious
             Orb
             of
             
               Holiness
               ,
               Truth
            
             ,
             and
             Goodness
             ;
             and
             in
             the
             
             Possession
             of
             the
             one
             ,
             or
             the
             other
             ,
             we
             do
             all
             of
             us
             actually
             enstate
             our selves
             in
             this
             Life
             .
             For
             take
             Holiness
             and
             Vertue
             out
             of
             Heaven
             ,
             and
             all
             its
             Glories
             will
             immediately
             be
             clouded
             in
             horrid
             Darkness
             ,
             and
             overcast
             with
             the
             dismal
             Shades
             of
             Hell
             :
             Take
             Sin
             and
             Wickedness
             out
             of
             Hell
             ,
             and
             all
             its
             blackness
             of
             Darkness
             will
             vanish
             ,
             and
             it
             will
             presently
             clear
             up
             into
             Light
             and
             Serenity
             ,
             and
             shine
             out
             into
             a
             glorious
             Heaven
             .
             For
             't
             is
             not
             so
             much
             the
             Place
             ,
             as
             the
             State
             that
             makes
             either
             the
             one
             ,
             or
             the
             other
             ;
             and
             the
             State
             of
             Heaven
             and
             Hell
             consists
             in
             perfect
             Holiness
             and
             Wickedness
             ;
             and
             proportionably
             as
             we
             do
             improve
             in
             either
             of
             these
             ,
             so
             we
             do
             approach
             towards
             Heaven
             ,
             or
             Hell.
             For
             as
             Heaven
             is
             the
             Center
             of
             all
             that
             is
             
               vertuous
               ,
               pure
            
             ,
             and
             holy
             ;
             and
             every
             thing
             that
             is
             good
             tends
             thither
             by
             a
             natural
             Sympathy
             :
             so
             Hell
             is
             the
             Center
             of
             all
             Impiety
             and
             Wickedness
             ;
             and
             whatsoever
             is
             bad
             doth
             naturally
             press
             and
             sink
             down
             thither
             ,
             as
             towards
             its
             proper
             Place
             and
             Element
             .
             And
             should
             not
             the
             divine
             Vengeance
             concern
             it self
             in
             excluding
             wicked
             Souls
             out
             of
             Heaven
             ,
             yet
             their
             
               own
               Wickedness
            
             would
             do
             it
             ;
             for
             that
             is
             a
             Place
             of
             such
             
               inaccessible
               Light
            
             and
             Purity
             ,
             that
             nothing
             that
             is
             impure
             or
             wicked
             can
             approach
             it
             ;
             but
             must
             of
             Necessity
             
             be
             beaten
             off
             by
             the
             
               perpetual
               Lightnings
            
             of
             its
             Glory
             ,
             and
             tumbled
             headlong
             down
             as
             oft
             as
             ever
             it
             essays
             to
             climb
             up
             into
             it
             .
             As
             on
             the
             other
             hand
             ,
             should
             not
             God
             by
             an
             immediate
             Vengeance
             precipitate
             wicked
             Souls
             into
             Hell
             ;
             yet
             their
             own
             Sin
             and
             Wickedness
             ,
             hastened
             by
             the
             mighty
             Weight
             of
             its
             own
             Nature
             ,
             would
             necessarily
             hurry
             them
             down
             thither
             with
             a
             most
             swift
             and
             headlong
             Motion
             .
             And
             if
             this
             be
             so
             ,
             then
             questionless
             it
             is
             as
             necessary
             for
             us
             not
             to
             continue
             in
             our
             Sin
             ,
             as
             it
             is
             not
             to
             be
             excluded
             out
             of
             Heaven
             ,
             nor
             
               thrust
               down
            
             into
             the
             flames
             of
             Hell
             :
             and
             did
             we
             but
             know
             what
             this
             meant
             ,
             doubtless
             we
             should
             run
             away
             from
             our
             Sins
             in
             a
             greater
             Fright
             and
             Maze
             ,
             than
             ever
             we
             did
             from
             the
             most
             
               astonishing
               Danger
            
             .
             For
             consider
             ,
             O
             Man
             ,
             by
             those
             
               short
               Pleasures
            
             with
             which
             thou
             treatest
             thy
             lusts
             ,
             thou
             excommunicatest
             thy self
             from
             
               eternal
               Ioy
            
             ;
             and
             wouldst
             thou
             be
             but
             so
             wise
             as
             to
             deny
             thy self
             the
             Pleasure
             of
             a
             Moment
             ,
             thou
             mightst
             be
             pleased
             
               for
               ever
            
             ,
             and
             millions
             of
             Ages
             hence
             be
             rejoycing
             among
             Angels
             and
             
               blessed
               Spirits
            
             ,
             because
             thou
             wouldst
             not
             gratify
             thy self
             with
             those
             
               fulsom
               Delights
            
             ,
             which
             would
             have
             died
             away
             in
             the
             Enjoyment
             .
             And
             is
             it
             possible
             thou
             shouldst
             be
             so
             besotted
             ,
             as
             
             to
             exchange
             the
             Pleasures
             of
             an
             
               immortal
               Heaven
            
             ,
             for
             those
             of
             an
             
               intemperate
               Draught
            
             ,
             to
             sell
             the
             Joys
             of
             Angels
             for
             the
             Embraces
             of
             an
             Harlot
             ,
             and
             pawn
             thy
             Part
             in
             Paradise
             for
             a
             little
             Money
             ,
             of
             which
             e'er
             long
             thou
             wilt
             have
             no
             other
             Use
             ,
             but
             only
             to
             purchase
             six
             foot
             of
             Earth
             ,
             and
             a
             Winding-sheet
             ?
             O
             most
             prodigious
             Folly
             !
             What
             account
             canst
             thou
             give
             for
             such
             an
             
               extravagant
               Bargain
            
             ,
             at
             the
             Tribunal
             of
             thy
             own
             Reason
             ?
             But
             it
             may
             be
             you
             will
             say
             ;
             
               What
               doth
               the
               loss
               of
               Heaven
               signify
               ,
               since
            
             (
             as
             you
             have
             told
             us
             already
             )
             
               if
               we
               could
               be
               admitted
               to
               it
               ,
               it
               could
               be
               no
               Heaven
               to
               us
               ?
               And
               why
               should
               we
               think
               much
               of
               losing
               that
               which
               we
               cannot
               enjoy
               ?
            
             To
             which
             I
             answer
             ;
             'T
             is
             true
             ,
             you
             cannot
             enjoy
             it
             ,
             unless
             you
             part
             with
             your
             Lusts
             ;
             because
             Heaven
             ,
             and
             they
             are
             inconsistent
             :
             but
             you
             may
             part
             with
             your
             Lusts
             ,
             if
             you
             will
             ,
             and
             being
             quit
             of
             these
             ,
             you
             may
             and
             shall
             enjoy
             it
             for
             ever
             .
             Your
             Sin
             is
             the
             only
             Wall
             of
             Separation
             between
             you
             and
             Heaven
             ;
             which
             being
             once
             demolished
             ,
             you
             may
             enter
             into
             it
             without
             any
             Interruption
             ,
             and
             take
             Possession
             of
             all
             its
             Glories
             .
             So
             that
             if
             you
             think
             the
             Loss
             of
             Heaven
             will
             be
             no
             Trouble
             to
             you
             in
             the
             other
             World
             ,
             because
             it
             is
             such
             a
             Heaven
             as
             your
             depraved
             Souls
             will
             be
             averse
             to
             ,
             
             you
             are
             infinitely
             mistaken
             ;
             for
             though
             you
             will
             be
             averse
             to
             it
             ,
             yet
             your
             own
             Consciences
             will
             tell
             you
             ,
             that
             if
             you
             would
             ,
             you
             might
             have
             conquer'd
             that
             Aversation
             ,
             as
             well
             as
             those
             
               blessed
               Spirits
            
             that
             do
             enjoy
             it
             ;
             and
             that
             if
             you
             had
             done
             so
             ,
             you
             might
             have
             been
             infinitely
             happy
             as
             well
             as
             they
             .
             Whereas
             now
             you
             are
             condemned
             to
             wander
             for
             ever
             in
             a
             
               woful
               Eternity
            
             ,
             tormented
             with
             a
             restless
             Rage
             ,
             and
             
               hungry
               unsatisfied
            
             Desire
             after
             these
             
               sensual
               Goods
            
             you
             have
             left
             behind
             you
             ,
             and
             to
             which
             you
             shall
             never
             return
             more
             ;
             the
             Consideration
             of
             which
             will
             render
             the
             Loss
             of
             Heaven
             as
             grievous
             to
             you
             ,
             as
             if
             it
             were
             a
             Heaven
             over-flowing
             with
             sensual
             Delights
             ,
             and
             abounding
             with
             
               such
               Ioys
            
             ,
             as
             you
             will
             then
             hunger
             after
             ,
             but
             can
             never
             enjoy
             .
             For
             how
             will
             it
             sting
             you
             to
             the
             heart
             ,
             when
             you
             shall
             thus
             ruminate
             with
             your selves
             ,
             as
             you
             are
             wandring
             through
             the
             Infernal
             Shades
             ;
             
               Ah
               besotted
               Fool
               that
               I
               am
               !
               now
               I
               see
               too
               late
               ,
               that
               Heaven
               is
               a
               state
               wherein
               a
               Soul
               may
               be
               infinitely
               happy
               ;
               look
               how
               yonder
               blessed
               Spirits
               are
               imparadised
               !
               how
               they
               exult
               and
               triumph
               !
               how
               they
               sing
               and
               give
               praise
               ,
               and
               are
               rapt
               into
               extasies
               of
               love
               and
               joy
               !
               whilst
               I
               through
               my
               own
               Sensuality
               and
               Devilishness
               am
               utterly
               incapable
               of
               those
               sublime
               Delights
               ,
            
             
             
               whereof
               their
               Heaven
               is
               composed
               ;
               and
               like
               a
               forlorn
               Wretch
               ,
               am
               left
               for
               ever
               destitute
               of
               those
               sensual
               pleasures
               ,
               which
               are
               the
               only
               Heaven
               I
               can
               now
               enjoy
               .
            
             And
             therefore
             as
             you
             would
             not
             spend
             an
             Eternity
             in
             such
             
               direful
               Reflections
            
             ,
             and
             have
             those
             
               dismal
               Thoughts
            
             like
             so
             many
             Vulturs
             preying
             upon
             you
             for
             ever
             ;
             be
             persuaded
             to
             set
             persently
             upon
             this
             great
             and
             necessary
             Work
             of
             Mortification
             .
             For
             assure
             your selves
             ,
             God
             will
             as
             soon
             let
             Hell
             loose
             into
             Heaven
             ,
             and
             people
             the
             Regions
             of
             
               immortal
               Bliss
            
             with
             the
             Inhabitants
             of
             the
             Land
             of
             Darkness
             ;
             as
             crown
             a
             wicked
             Soul
             with
             the
             glorious
             Reward
             of
             
               eternal
               Life
            
             .
             For
             God
             hath
             reduced
             us
             to
             this
             issue
             ,
             either
             our
             Sins
             ,
             or
             our
             Souls
             must
             die
             ;
             and
             we
             must
             shake
             hands
             with
             Heaven
             ,
             or
             our
             Lusts
             :
             so
             that
             unless
             we
             value
             
               eternal
               Happiness
            
             so
             little
             ,
             as
             to
             exchange
             it
             for
             the
             sordid
             and
             trifling
             Pleasures
             of
             Sin
             ;
             and
             unless
             we
             love
             our
             Sins
             so
             well
             ,
             as
             to
             ransom
             them
             with
             the
             blood
             of
             our
             immortal
             Souls
             ;
             it
             concerns
             us
             speedily
             to
             shake
             off
             our
             sins
             by
             Repentance
             :
             for
             this
             is
             an
             eternal
             and
             immutable
             Law
             ,
             that
             if
             we
             will
             be
             wicked
             ,
             we
             must
             be
             miserable
             .
          
           
             III.
             FROM
             hence
             we
             may
             perceive
             ,
             what
             is
             the
             only
             true
             and
             solid
             Foundation
             of
             our
             Assurance
             of
             Heaven
             ,
             namely
             ,
             
             our
             mortifying
             the
             Deeds
             of
             the
             Body
             ▪
             for
             if
             
               they
               that
               mortify
               the
               deeds
               of
               the
               body
               shall
               live
               ,
            
             then
             if
             we
             do
             ,
             or
             have
             mortified
             them
             ,
             we
             are
             sure
             that
             we
             are
             entitled
             to
             
               eternal
               Life
            
             .
             So
             that
             to
             be
             assured
             of
             Heaven
             ,
             we
             need
             not
             go
             about
             to
             spell
             out
             our
             Names
             in
             the
             Stars
             ,
             or
             to
             read
             them
             in
             the
             secret
             Volumes
             of
             
               eternal
               Predestination
            
             :
             for
             if
             our
             Wills
             be
             but
             so
             subdued
             to
             the
             Will
             of
             God
             ,
             that
             we
             do
             not
             live
             in
             any
             
               wilful
               Violation
            
             of
             his
             Laws
             ;
             we
             may
             be
             as
             certainly
             persuaded
             of
             our
             Interest
             in
             
               eternal
               Life
            
             ,
             as
             if
             one
             of
             the
             winged
             Messengers
             from
             above
             should
             come
             down
             and
             tell
             us
             ,
             that
             he
             saw
             our
             Names
             enrolled
             in
             the
             Volumes
             of
             Eternity
             .
             For
             besides
             that
             God
             hath
             promised
             Heaven
             to
             us
             upon
             condition
             of
             our
             Mortification
             ,
             we
             shall
             ,
             when
             our
             Lusts
             are
             throughly
             subdued
             ,
             feel
             Heaven
             opening
             it self
             within
             us
             ,
             and
             rising
             up
             from
             the
             center
             of
             our
             Souls
             in
             a
             Divine
             Life
             and
             God-like
             Nature
             :
             so
             that
             we
             shall
             not
             need
             to
             seek
             for
             Heaven
             without
             us
             ,
             because
             we
             shall
             find
             it
             already
             come
             down
             into
             us
             ,
             and
             transcribed
             into
             our
             own
             Natures
             .
             And
             as
             we
             grow
             in
             Grace
             from
             one
             degree
             to
             another
             ,
             so
             Heaven
             will
             break
             forth
             clearer
             and
             clearer
             upon
             us
             ;
             and
             the
             nearer
             we
             approach
             to
             the
             top
             of
             the
             Hill
             ,
             the
             fuller
             
             View
             we
             shall
             have
             of
             the
             Horizon
             ,
             and
             extended
             Sky
             ;
             till
             at
             last
             we
             come
             to
             walk
             all
             along
             in
             sight
             of
             Heaven
             ,
             and
             to
             travel
             towards
             it
             in
             a
             full
             View
             and
             Assurance
             of
             it
             .
             But
             if
             we
             secure
             our selves
             of
             Heaven
             ,
             before
             we
             have
             mortifyed
             our
             Lusts
             ,
             we
             do
             but
             entertain
             our
             Fancies
             with
             a
             golden
             Dream
             ;
             which
             when
             we
             awake
             will
             vanish
             away
             ,
             and
             leave
             us
             desperate
             and
             miserable
             .
             If
             therefore
             we
             would
             be
             assured
             of
             our
             future
             Happiness
             ,
             let
             us
             not
             trouble
             our selves
             with
             numerous
             Signs
             of
             Grace
             ;
             nor
             go
             about
             to
             erect
             Schemes
             of
             our
             spiritual
             Nativity
             ,
             to
             cast
             a
             Figure
             to
             know
             whether
             we
             have
             Grace
             ,
             or
             were
             converted
             
               secundùm
               artem
            
             :
             but
             let
             us
             impartially
             examine
             ,
             whether
             
               our
               Wills
            
             are
             so
             subdued
             to
             the
             Will
             of
             God
             ,
             as
             universally
             to
             choose
             what
             he
             enjoins
             ,
             and
             refuse
             what
             he
             forbids
             .
             For
             if
             they
             are
             ,
             our
             Condition
             is
             good
             ,
             and
             our
             Hope
             secure
             ,
             by
             what
             Means
             or
             Motives
             soever
             it
             was
             effected
             ;
             and
             whether
             they
             are
             or
             no
             ,
             we
             need
             no
             Marks
             or
             Signs
             to
             resolve
             us
             :
             for
             our
             Thoughts
             and
             Resolutions
             and
             Intentions
             are
             Signs
             enough
             to
             themselves
             ,
             and
             we
             need
             no
             Marks
             to
             know
             what
             it
             is
             that
             we
             choose
             and
             refuse
             :
             this
             our
             Soul
             can
             easily
             discern
             by
             that
             
               innate
               Power
            
             she
             hath
             of
             reflecting
             upon
             
             our
             own
             Motions
             ,
             by
             which
             she
             doth
             as
             naturally
             feel
             her
             own
             Deliberations
             and
             Volitions
             ,
             as
             the
             Body
             doth
             its
             Hunger
             and
             Thirst.
             'T
             is
             true
             indeed
             ,
             
               holy
               Dispositions
            
             ,
             like
             all
             other
             Motions
             ,
             the
             weaker
             they
             are
             ,
             and
             the
             more
             they
             are
             interrupted
             by
             contrary
             Motions
             and
             Inclinations
             ,
             the
             less
             they
             will
             be
             perceived
             ;
             which
             is
             the
             Reason
             ,
             why
             Beginners
             in
             Religion
             cannot
             be
             so
             sensible
             of
             the
             Grace
             that
             is
             in
             them
             ;
             because
             their
             good
             Inclinations
             are
             checked
             and
             hindred
             by
             the
             strong
             and
             vehement
             Counter-Motions
             of
             their
             Lusts
             :
             but
             the
             more
             their
             good
             Inclinations
             prevail
             and
             free
             themselves
             from
             these
             contrary
             Inclinations
             which
             clog
             and
             incumber
             them
             ,
             the
             more
             their
             Souls
             will
             be
             sensible
             of
             them
             .
             For
             this
             we
             find
             by
             Experience
             ,
             that
             as
             we
             perceive
             our
             own
             motions
             ,
             the
             more
             vigorous
             they
             are
             ,
             the
             more
             we
             perceive
             them
             ;
             especially
             when
             they
             are
             advised
             and
             deliberate
             ,
             as
             all
             vertuous
             Motions
             and
             Inclinations
             are
             .
             For
             that
             a
             Man
             should
             be
             insensible
             of
             a
             Motion
             which
             he
             exerts
             advisedly
             ,
             or
             not
             be
             able
             to
             know
             that
             he
             is
             so
             disposed
             ,
             when
             he
             is
             knowingly
             so
             disposed
             ,
             implies
             a
             Contradiction
             :
             and
             indeed
             ,
             if
             we
             are
             not
             able
             to
             know
             when
             we
             choose
             and
             refuse
             ,
             as
             we
             should
             when
             we
             resolve
             well
             
             and
             intend
             aright
             ,
             we
             cannot
             discern
             when
             we
             do
             right
             or
             wrong
             ;
             but
             are
             left
             to
             a
             Necessity
             of
             acting
             at
             random
             ;
             like
             Travellers
             in
             the
             dark
             ,
             that
             go
             on
             at
             a
             venture
             without
             knowing
             whether
             they
             go
             backward
             or
             forward
             .
             If
             we
             cannot
             know
             when
             we
             do
             well
             ,
             it
             is
             impossible
             we
             should
             know
             how
             to
             do
             well
             ;
             but
             must
             necessarily
             leave
             the
             Conduct
             of
             our
             Actions
             to
             Chance
             ,
             and
             Fortune
             must
             determine
             us
             unto
             Right
             or
             Wrong
             .
             Since
             therefore
             our
             Soul
             is
             not
             a
             senseless
             Machin
             that
             hath
             
               no
               Perception
            
             of
             her
             own
             Motions
             ,
             but
             is
             naturally
             sensible
             of
             whatsoever
             is
             transacted
             within
             her
             ;
             let
             us
             no
             longer
             excuse
             our
             Ignorance
             of
             our
             own
             Condition
             with
             that
             common
             Pretence
             ,
             that
             our
             Hearts
             are
             deceitful
             and
             hypocritical
             :
             for
             our
             Hearts
             are
             our
             selves
             ,
             and
             if
             they
             are
             deceitful
             and
             hypocritical
             ,
             we
             our
             selves
             are
             so
             .
             And
             yet
             I
             know
             not
             how
             it
             comes
             to
             pass
             ,
             it
             passes
             among
             some
             Men
             for
             a
             great
             Sign
             of
             Grace
             and
             Sincerity
             ,
             to
             complain
             of
             the
             Falseness
             and
             Hypocrisie
             of
             their
             own
             Hearts
             ;
             not
             considering
             that
             Men
             are
             as
             their
             Hearts
             are
             ,
             and
             that
             if
             these
             are
             Hypocritical
             ,
             they
             themselves
             are
             Hypocrites
             .
             If
             therefore
             our
             Complaint
             be
             true
             ,
             the
             more
             Shame
             for
             us
             :
             this
             is
             so
             far
             from
             
             being
             a
             Sign
             that
             we
             have
             Grace
             ,
             that
             it
             is
             a
             plain
             Confession
             that
             we
             are
             
               graceless
               Dissemblers
            
             .
             If
             our
             Complaint
             be
             false
             ,
             we
             falsely
             accuse
             our selves
             in
             it
             ;
             which
             is
             also
             so
             far
             from
             being
             a
             Sign
             of
             Grace
             ,
             that
             it
             is
             an
             Argument
             only
             of
             our
             own
             
               extravagant
               Folly.
            
             But
             if
             we
             mistake
             in
             our
             Complaint
             ,
             and
             think
             that
             to
             be
             Hypocrisie
             ,
             which
             is
             not
             ,
             we
             should
             seek
             to
             be
             better
             informed
             :
             and
             if
             when
             you
             are
             so
             ,
             you
             still
             complain
             of
             your
             Hypocrisie
             ,
             I
             doubt
             you
             have
             too
             much
             Reason
             for
             it
             ;
             and
             if
             
               you
               fear
            
             that
             you
             are
             Hypocrites
             ,
             
               I
               fear
            
             you
             are
             so
             too
             .
             For
             why
             should
             one
             that
             knows
             what
             an
             Hypocrite
             is
             ,
             fear
             that
             he
             is
             an
             Hypocrite
             ;
             were
             he
             not
             conscious
             to
             himself
             ,
             that
             he
             doth
             dissemble
             with
             God
             ,
             and
             under
             an
             open
             Pretence
             of
             submitting
             to
             him
             ,
             disguise
             some
             secret
             Purpose
             of
             rebelling
             against
             him
             ?
             Let
             us
             therefore
             lay
             aside
             all
             our
             impertinent
             Scrupulosity
             ,
             and
             fairly
             examine
             our
             own
             Souls
             ,
             whether
             we
             do
             submit
             to
             God
             without
             any
             reserve
             ,
             and
             are
             willing
             to
             lay
             down
             all
             our
             
               beloved
               Lusts
            
             at
             his
             Feet
             :
             for
             whether
             we
             are
             or
             no
             ,
             we
             may
             easily
             discern
             if
             we
             will.
             If
             we
             are
             ,
             then
             are
             the
             Foundations
             of
             Heaven
             already
             laid
             within
             our
             
             own
             Bosoms
             ;
             and
             if
             upon
             this
             Principle
             we
             grow
             in
             Grace
             ,
             and
             add
             one
             Degree
             of
             Vertue
             to
             another
             ,
             we
             may
             be
             sure
             the
             Superstructure
             will
             go
             on
             ,
             until
             the
             whole
             Fabrick
             of
             our
             Happiness
             is
             compleated
             .
             For
             as
             Nature
             by
             its
             powerful
             Magick
             is
             continually
             drawing
             every
             thing
             unto
             its
             proper
             Place
             ,
             and
             Center
             ;
             so
             Heaven
             attracts
             to
             it self
             ,
             and
             freely
             imbosoms
             every
             thing
             that
             is
             heavenly
             ;
             and
             thrusts
             off
             nothing
             but
             what
             is
             unfit
             for
             and
             heterogeneous
             to
             it
             .
             If
             therefore
             our
             Souls
             be
             of
             a
             pure
             and
             heavenly
             Temper
             ,
             Heaven
             is
             the
             Center
             of
             our
             Motions
             ,
             and
             the
             proper
             Place
             whereunto
             we
             belong
             ;
             and
             whither
             at
             last
             we
             shall
             safely
             arrive
             ,
             in
             despite
             of
             all
             those
             dismal
             Shades
             of
             Darkness
             ,
             that
             would
             beat
             us
             back
             ,
             and
             interrupt
             our
             Progress
             towards
             it
             :
             but
             on
             the
             contrary
             ,
             if
             we
             secure
             our selves
             of
             Heaven
             while
             we
             are
             enslaved
             to
             any
             Lusts
             ,
             we
             presume
             unreasonably
             ;
             and
             embark
             our
             Hopes
             in
             a
             
               leaky
               Bottom
            
             ,
             which
             in
             stress
             of
             Weather
             will
             certainly
             founder
             under
             us
             ,
             and
             sink
             us
             into
             utter
             Despair
             :
             For
             how
             can
             we
             hope
             to
             be
             admitted
             into
             Heaven
             ,
             whilst
             we
             retain
             that
             within
             our
             own
             Bosoms
             which
             kindles
             Hell
             ,
             and
             is
             
             the
             Spring
             of
             the
             Lake
             of
             Fire
             and
             Brimstone
             ?
             This
             would
             be
             a
             confounding
             of
             utter
             Darkness
             with
             the
             Regions
             of
             Light
             ,
             a
             blending
             of
             Heaven
             and
             Hell
             together
             .
          
           
             Fourthly
             and
             Lastly
             ,
             FROM
             hence
             it
             appears
             what
             is
             the
             
               great
               Design
            
             of
             the
             Christian
             Religion
             .
             We
             may
             be
             sure
             ,
             God
             would
             not
             have
             sent
             his
             Son
             into
             the
             World
             ,
             had
             not
             the
             Embassy
             upon
             which
             he
             was
             employed
             been
             of
             the
             
               highest
               Moment
            
             and
             Concernment
             to
             us
             :
             And
             what
             other
             End
             ,
             besides
             doing
             the
             greatest
             Good
             ,
             could
             a
             good
             God
             propose
             in
             so
             great
             a
             Transaction
             ?
             Surely
             had
             we
             been
             in
             Heaven
             ,
             when
             the
             
               Holy
               One
            
             descended
             thence
             into
             the
             World
             ,
             though
             we
             had
             not
             known
             the
             Particulars
             of
             his
             Errand
             ,
             yet
             we
             should
             have
             concluded
             that
             doubtless
             he
             was
             employed
             upon
             some
             great
             Design
             of
             Love
             ;
             to
             communicate
             from
             the
             Almighty
             Father
             some
             
               mighty
               Blessing
            
             to
             the
             World
             :
             and
             accordingly
             we
             find
             ,
             that
             though
             the
             
               holy
               Angels
            
             did
             not
             comprehend
             the
             
               particular
               Intention
            
             ,
             and
             Mystery
             of
             Christ's
             Incarnation
             ;
             yet
             they
             concluded
             in
             the
             general
             ,
             that
             it
             was
             intended
             for
             some
             great
             Good
             to
             the
             World
             ;
             as
             is
             apparent
             
             by
             the
             Anthem
             they
             sung
             at
             his
             Nativity
             ,
             
               Glory
               be
               to
               ▪
               God
               on
               high
               ,
               on
               Earth
               peace
               ,
               good
               will
               towards
               Men.
            
             Now
             the
             greatest
             Expression
             of
             God's
             
               good
               Will
            
             towards
             Men
             is
             to
             rescue
             them
             from
             all
             Iniquity
             ,
             and
             restore
             them
             to
             the
             Purity
             and
             Perfection
             of
             their
             Natures
             :
             for
             without
             this
             all
             the
             Blessings
             of
             Heaven
             ,
             and
             Earth
             are
             not
             sufficient
             to
             make
             us
             happy
             .
             While
             our
             Nature
             is
             debauch'd
             and
             overgrown
             with
             unreasonable
             Lusts
             and
             Passions
             ,
             we
             must
             be
             miserable
             ,
             notwithstanding
             all
             that
             an
             Omnipotent
             Goodness
             can
             do
             for
             us
             :
             for
             Misery
             is
             so
             essential
             to
             Sin
             ,
             that
             we
             may
             as
             well
             be
             Men
             without
             being
             reasonable
             ,
             as
             sinful
             Men
             without
             being
             miserable
             .
             Since
             therefore
             the
             End
             of
             Christ's
             coming
             into
             the
             World
             was
             to
             dispense
             God's
             
               greatest
               Blessings
            
             to
             Mankind
             ;
             and
             since
             the
             
               greatest
               Blessing
            
             that
             we
             can
             receive
             from
             God
             ,
             is
             to
             be
             redeemed
             by
             his
             Grace
             from
             our
             Iniquities
             ,
             and
             to
             be
             made
             Partakers
             of
             the
             
               Divine
               Nature
            
             ;
             we
             may
             reasonably
             conclude
             ,
             that
             this
             was
             his
             main
             Design
             in
             the
             World
             ,
             and
             the
             great
             End
             of
             that
             everlasting
             Gospel
             which
             he
             revealed
             to
             it
             .
             And
             hence
             the
             name
             Iesus
             was
             given
             him
             by
             the
             Direction
             of
             an
             Angel
             ,
             because
             
             he
             should
             
               save
               his
               people
               from
               their
               Sins
               :
            
             Matth.
             i.
             21.
             and
             indeed
             I
             cannot
             imagine
             any
             Design
             whatsoever
             ,
             excepting
             this
             ,
             that
             could
             be
             worthy
             the
             Son
             of
             God's
             coming
             down
             into
             the
             World
             ,
             to
             live
             such
             a
             miserable
             Life
             ,
             and
             die
             such
             a
             shameful
             Death
             .
             Had
             it
             been
             only
             to
             save
             us
             from
             a
             Plague
             ,
             or
             War
             or
             Famine
             ,
             it
             had
             been
             an
             Undertaking
             fit
             for
             the
             
               lowest
               Angel
            
             in
             the
             heavenly
             Hierarchy
             :
             but
             to
             save
             us
             from
             our
             sins
             was
             an
             Enterprize
             so
             great
             and
             good
             ,
             as
             none
             in
             Heaven
             or
             Earth
             ,
             but
             the
             Son
             of
             God
             himself
             ,
             was
             thought
             worthy
             to
             be
             employed
             in
             .
             This
             therefore
             was
             the
             Mark
             of
             all
             his
             Aims
             while
             he
             was
             upon
             Earth
             ,
             the
             Center
             in
             which
             all
             his
             Actions
             and
             Sufferings
             met
             ,
             to
             save
             us
             from
             our
             Sins
             ,
             and
             to
             inspire
             us
             with
             a
             divine
             Life
             and
             God-like
             Nature
             ;
             that
             thereby
             we
             might
             be
             disposed
             for
             the
             Enjoyment
             of
             Heaven
             ,
             and
             made
             to
             be
             
               meet
               Partakers
               of
               the
               Inheritance
               of
               the
               Saints
               in
               Light.
            
             'T
             is
             true
             ,
             he
             died
             to
             procure
             our
             Pardon
             too
             ;
             but
             it
             was
             with
             respect
             to
             a
             farther
             End
             ,
             namely
             that
             we
             might
             not
             grow
             desperate
             with
             the
             Sense
             of
             our
             Guilts
             ;
             but
             that
             by
             the
             Promise
             of
             Pardon
             ,
             which
             he
             hath
             purchased
             for
             us
             ,
             we
             
             might
             be
             encouraged
             to
             repent
             and
             amend
             .
             But
             should
             he
             have
             procured
             a
             Pardon
             for
             our
             Sin
             ,
             whether
             we
             had
             repented
             of
             it
             or
             no
             ;
             he
             would
             have
             only
             skinned
             over
             a
             Wound
             ,
             which
             if
             it
             be
             not
             perfectly
             cured
             ,
             will
             rankle
             of
             its
             own
             accord
             into
             an
             incurable
             Gangrene
             .
             Christ
             therefore
             by
             the
             offering
             of
             himself
             is
             said
             
               to
               purge
               our
               consciences
               from
               dead
               works
               ,
               that
               we
               might
               serve
               the
               living
               God
               :
            
             Heb.
             ix
             .
             14.
             and
             the
             great
             Apostle
             makes
             the
             ultimate
             Intention
             of
             his
             giving
             himself
             for
             us
             to
             be
             this
             ,
             
               that
               he
               might
               redeem
               us
               from
               all
               iniquity
               ,
               and
               purifie
               to
               himself
               a
               peculiar
               people
               zealous
               of
               good
               works
               :
            
             Tit.
             ii
             .
             14.
             
             And
             until
             his
             Death
             hath
             had
             this
             Effect
             upon
             us
             ,
             it
             is
             not
             all
             the
             Merit
             of
             his
             Blood
             ,
             and
             Vertue
             of
             his
             Sacrifice
             ,
             that
             can
             release
             us
             from
             the
             direful
             Punishments
             of
             the
             other
             Life
             .
             For
             unless
             he
             by
             his
             Death
             had
             so
             altered
             the
             Nature
             of
             Sin
             ,
             as
             that
             it
             might
             be
             in
             us
             without
             being
             a
             Plague
             to
             us
             ;
             it
             must
             necessarily
             ,
             if
             we
             carry
             it
             with
             us
             into
             the
             other
             World
             ,
             prove
             a
             perpetual
             Hell
             and
             Torment
             to
             us
             .
             So
             that
             it
             is
             apparent
             ,
             that
             the
             great
             and
             ultimate
             Design
             of
             Christ
             ,
             was
             not
             to
             hide
             our
             filthy
             sores
             ,
             but
             to
             heal
             and
             cure
             them
             :
             and
             for
             this
             End
             it
             was
             that
             he
             revealed
             
             to
             us
             the
             
               grace
               of
               God
            
             from
             Heaven
             ,
             
               to
               teach
               us
               to
               deny
               ungodliness
               and
               worldly
               lusts
               ,
               and
               to
               live
               soberly
               ,
               and
               righteously
               ,
               and
               godly
               in
               this
               present
               world
               .
            
             Tit.
             ii
             .
             12.
             
             Let
             us
             not
             therefore
             cheat
             our
             own
             Souls
             ,
             by
             thinking
             that
             the
             Gospel
             requires
             nothing
             of
             us
             ,
             but
             only
             to
             be
             holy
             by
             Proxy
             ,
             righteous
             by
             being
             cloathed
             in
             the
             Garments
             of
             
               another's
               Righteousness
            
             ;
             as
             if
             its
             Design
             was
             not
             so
             much
             to
             cure
             ,
             as
             cover
             our
             filthy
             Sores
             ,
             not
             to
             make
             us
             whole
             ,
             but
             to
             make
             us
             accounted
             so
             .
             For
             can
             any
             Man
             imagin
             ,
             that
             Christ
             would
             ever
             have
             undertaken
             such
             a
             mighty
             Design
             ,
             and
             made
             so
             great
             a
             noise
             of
             doing
             something
             ;
             which
             when
             it
             is
             all
             summed
             up
             is
             nothing
             but
             a
             Notion
             ,
             and
             doth
             not
             at
             last
             amount
             unto
             a
             Reality
             ?
             As
             if
             the
             great
             Design
             of
             his
             coming
             down
             from
             Heaven
             to
             live
             and
             die
             for
             us
             ,
             was
             only
             to
             make
             a
             Cloak
             for
             our
             sins
             ,
             wherein
             we
             might
             appear
             righteous
             before
             God
             without
             being
             so
             .
             But
             do
             not
             deceive
             your selves
             ;
             it
             is
             not
             all
             the
             Innocence
             and
             Obedience
             of
             Christ's
             Life
             ,
             nor
             all
             the
             Virtue
             and
             Merit
             of
             his
             Death
             ,
             that
             can
             render
             you
             pure
             and
             holy
             in
             God's
             eyes
             ;
             unless
             you
             really
             are
             so
             :
             and
             you
             may
             as
             well
             be
             Well
             with
             another's
             Health
             ,
             or
             wise
             with
             
             another's
             Wisdom
             ,
             as
             righteous
             before
             God
             with
             the
             Righteousness
             of
             Christ
             ,
             while
             you
             abide
             in
             your
             Sins
             .
             For
             God
             sees
             you
             as
             you
             are
             ;
             and
             the
             most
             glorious
             Disguise
             you
             can
             appear
             in
             before
             him
             will
             never
             be
             able
             to
             delude
             his
             all-seeing
             Eye
             ,
             so
             as
             to
             make
             him
             account
             you
             righteous
             when
             you
             are
             not
             :
             and
             if
             it
             were
             possible
             for
             you
             to
             impose
             upon
             God
             ,
             yet
             unless
             you
             could
             also
             impose
             upon
             the
             Nature
             of
             Things
             ,
             and
             by
             fancying
             them
             to
             be
             otherwise
             than
             they
             are
             ,
             make
             them
             to
             be
             what
             they
             are
             not
             ,
             it
             will
             be
             to
             no
             purpose
             .
             For
             if
             you
             could
             be
             cloathed
             in
             
               Christ's
               Righteousness
            
             ,
             while
             you
             continue
             wicked
             ;
             it
             would
             signifie
             no
             more
             to
             your
             Happiness
             ,
             than
             it
             would
             to
             be
             cloathed
             in
             a
             most
             splendid
             Garment
             ,
             while
             you
             were
             pining
             with
             Famine
             ,
             or
             tortured
             with
             the
             Gout
             or
             Strangury
             .
             Wherefore
             as
             we
             love
             our
             own
             Souls
             ,
             and
             would
             not
             betray
             our selves
             into
             an
             
               irrecoverable
               Ruin
            
             ,
             let
             us
             firmly
             conclude
             with
             our selves
             ,
             that
             the
             great
             Design
             of
             our
             Religion
             is
             
               internal
               Holiness
            
             and
             Righteousness
             ;
             and
             that
             without
             this
             ,
             all
             that
             Christ
             hath
             done
             and
             suffered
             for
             us
             will
             be
             so
             far
             from
             contributing
             to
             our
             Happiness
             ,
             that
             it
             will
             prove
             an
             eternal
             Aggravation
             to
             
             our
             Misery
             ;
             and
             that
             all
             that
             precious
             Blood
             ,
             which
             he
             shed
             in
             our
             behalf
             ,
             will
             be
             so
             far
             from
             obtaining
             Pardon
             and
             eternal
             Happiness
             for
             us
             ,
             that
             it
             will
             arise
             in
             Iudgment
             against
             us
             ;
             and
             like
             the
             innocent
             blood
             of
             Abel
             ,
             instead
             of
             interceeding
             for
             us
             ,
             will
             cry
             down
             Vengance
             from
             Heaven
             upon
             us
             .
             For
             how
             can
             we
             imagine
             ,
             that
             the
             pure
             and
             
               holy
               Iesus
            
             ,
             who
             hated
             our
             Sins
             more
             than
             all
             the
             Pangs
             and
             Horrors
             of
             a
             woful
             Death
             ,
             should
             all
             of
             a
             sudden
             be
             so
             kind
             to
             them
             ,
             as
             to
             give
             them
             Shelter
             and
             Sanctuary
             within
             his
             own
             meritorious
             Wounds
             ;
             and
             to
             make
             his
             Blood
             the
             Price
             of
             a
             general
             Indulgence
             to
             all
             Impiety
             and
             Wickedness
             ,
             that
             so
             we
             might
             sin
             securely
             ,
             and
             enjoy
             a
             safe
             Retreat
             from
             his
             Authority
             under
             the
             covert
             of
             his
             Sacrifice
             ?
             But
             be
             not
             deceived
             ;
             the
             holy
             Iesus
             will
             never
             make
             himself
             an
             
               unholy
               Saviour
            
             for
             your
             sake
             ;
             and
             your
             being
             called
             by
             the
             Name
             of
             Christ
             is
             so
             far
             from
             giving
             you
             a
             Priviledge
             to
             sin
             ,
             that
             it
             lays
             you
             under
             a
             stricter
             Restraint
             ;
             and
             if
             you
             violate
             it
             ,
             it
             will
             expose
             you
             to
             a
             severer
             Punishment
             ,
             than
             if
             you
             had
             been
             Heathens
             and
             Infidels
             .
             For
             this
             is
             the
             great
             Proposal
             of
             our
             Religion
             ,
             that
             
               Iesus
               Christ
            
             died
             to
             purchase
             Pardon
             ,
             
             and
             
               eternal
               Life
            
             ,
             for
             all
             that
             do
             repent
             and
             amend
             ;
             but
             if
             we
             still
             go
             on
             in
             our
             Sin
             ,
             we
             are
             at
             a
             greater
             distance
             from
             Pardon
             and
             
               eternal
               Life
            
             ,
             than
             if
             we
             never
             had
             had
             a
             Saviour
             to
             undertake
             for
             us
             .
          
           
             FINIS
             .
          
        
      
    
     
       
         
         
           Books
           Printed
           for
           
             Walter
             Kettilby
          
           .
        
         
           THE
           
             Christian
             Life
          
           ,
           Part
           I.
           from
           its
           beginning
           to
           its
           Consummation
           in
           Glory
           ;
           together
           with
           the
           several
           Means
           and
           Instruments
           of
           Christianity
           conducing
           thereunto
           :
           with
           directions
           for
           Private
           Devotion
           ,
           and
           Forms
           of
           Prayer
           fitted
           to
           the
           several
           States
           of
           Christians
           .
           Octavo
           .
        
         
           The
           
             Christian
             Life
          
           ,
           Part
           II.
           Wherein
           the
           Fundamental
           Principles
           of
           Christian
           Duty
           are
           Assigned
           ,
           Explained
           and
           Proved
           .
           Vol.
           1.
           
        
         
           The
           
             Christian
             Life
          
           ,
           Part
           II.
           Wherein
           the
           Fundamental
           Principle
           of
           Christian
           Duty
           ,
           the
           Doctrine
           of
           our
           Saviour's
           Mediation
           is
           Explained
           and
           Proved
           ▪
           Volume
           2.
           
           All
           three
           by
           
             Iohn
             Scott
          
           ,
           D.
           D.
           Late
           Rector
           of
           St.
           Giles's
           in
           the
           Fields
           .
        
         
         
           Of
           Trust
           in
           God
           ,
           or
           a
           Discourse
           concerning
           the
           Duty
           of
           casting
           our
           Care
           upon
           God
           in
           all
           our
           difficulties
           ;
           together
           with
           an
           Exhortation
           to
           patient
           suffering
           for
           Righteousness
           ,
           in
           a
           Sermon
           on
           1
           Pet.
           iii.
           14
           ,
           15.
           
           By
           
             Nathanael
             Spinks
          
           ,
           M.
           A.
           A
           Presbyter
           of
           the
           Church
           of
           England
           .
        
         
           A
           Discourse
           concerning
           Lent
           ,
           in
           two
           Parts
           .
           The
           first
           an
           Historical
           Account
           of
           its
           Observation
           .
           The
           second
           ,
           an
           Essay
           concerning
           its
           Original
           ;
           this
           subdivided
           into
           two
           Repartitions
           ;
           whereof
           the
           first
           is
           Preparatory
           ,
           and
           shews
           that
           most
           of
           our
           Christian
           Ordinances
           are
           derived
           from
           the
           second
           Conjectures
           that
           Lent
           is
           of
           the
           same
           Original
           .
           By
           
             George
             Hooper
          
           ,
           D.
           D.
           Dean
           of
           Canterbury
           .
        
         
           Mysteries
           in
           Religion
           Vindicated
           ,
           or
           the
           Filiation
           ,
           Deity
           and
           Satisfaction
           of
           our
           Saviour
           ,
           asserted
           against
           Socinians
           and
           others
           ,
           with
           Occasional
           Reflections
           on
           several
           late
           Pamphlets
           .
           By
           
             Luke
             Milbourn
          
           ,
           a
           Presbyter
           of
           the
           Church
           of
           England
           .
        
         
           An
           Enquiry
           into
           New
           Opinions
           (
           chiefly
           )
           propagated
           by
           the
           Prebyterians
           of
           Scotland
           ;
           together
           also
           with
           some
           Animadversions
           on
           a
           late
           Book
           Entituled
           a
           Defence
           
           of
           the
           Vindication
           ,
           of
           the
           Kirk
           ,
           in
           a
           Letter
           to
           a
           Friend
           at
           Edenburgh
           .
           By
           
             Alexander
             Monro
          
           ,
           D.
           D.
           
        
         
           The
           Principles
           of
           the
           Cyprianic
           Age
           ,
           with
           regard
           to
           Episcopal
           Power
           and
           Jurisdiction
           ,
           asserted
           and
           recommended
           from
           the
           Genuine
           Writings
           of
           St.
           Cyprian
           himself
           ,
           and
           his
           Contemporaries
           ,
           by
           which
           it
           is
           made
           Evident
           that
           the
           Vindicator
           of
           the
           Kirk
           of
           Scotland
           is
           obliged
           ,
           by
           his
           own
           Concessions
           ,
           to
           acknowledge
           that
           he
           and
           his
           Associates
           are
           Schismaticks
           .
           In
           a
           Letter
           to
           a
           Friend
           .
           By
           
             I.
             S.
          
           
        
         
           Bishop
           Overal's
           Convocation
           Book
           .
           4º
        
         
           The
           Faith
           and
           Practice
           of
           a
           Church
           of
           England
           Man.
           12º
        
         
           Mr.
           Hallywel's
           Defence
           of
           Revealed
           Religion
           in
           Six
           Sermons
           .
           8º
        
         
           Dr.
           Gregory's
           Doctrine
           of
           the
           Trinity
           not
           Explained
           but
           Asserted
           .
           8º
        
         
           Dr.
           Templer's
           Treatise
           relating
           to
           the
           Worship
           of
           God
           ,
           divided
           into
           Six
           Sections
           .
           1.
           
           The
           Nature
           of
           Worship
           .
           2.
           
           The
           Peculiar
           Object
           of
           Worship
           .
           3.
           
           The
           True
           Worshippers
           .
           4.
           
           Assistance
           Requisite
           to
           Worship
           .
           5.
           
           The
           Place
           of
           Worship
           .
           6.
           
           The
           Solemn
           Time
           of
           Worship
           .
        
         
           FINIS
           .
        
      
       
         Notes, typically marginal, from the original text
         
           Notes for div A58802-e5160
           
             *
             
               Christian
               Life
            
             .
             Vol.
             I.