A discourse of the love of God shewing that it is well consistent with some love or desire of the creature, and answering all the arguments of Mr. Norris in his sermon on Matth. 22, 37, and of the letters philosohical and divine to the contrary / by Daniel Whitby ...
         Whitby, Daniel, 1638-1726.
      
       
         
           1697
        
      
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             A discourse of the love of God shewing that it is well consistent with some love or desire of the creature, and answering all the arguments of Mr. Norris in his sermon on Matth. 22, 37, and of the letters philosohical and divine to the contrary / by Daniel Whitby ...
             Whitby, Daniel, 1638-1726.
          
           [16], 167, [1] p.
           
             Printed for Awnsham and John Churchill ...,
             London :
             1697.
          
           
             Reproduction of original in Huntington Library.
             Table of contents: p. [11]-[16]
             Errata: p. [16]
             Advertisement: p. [1] at end.
          
        
      
    
     
       
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         eng
      
       
         
           Norris, John, 1657-1711.
           God -- Worship and love.
        
      
    
     
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           A
           DISCOURSE
           OF
           THE
           Love
           of
           God.
           SHEWING
           ,
           That
           it
           is
           well
           consistent
           with
           some
           Love
           or
           Desire
           of
           the
           Creature
           .
           And
           Answering
           All
           the
           Arguments
           of
           Mr.
           Norris
           in
           his
           Sermon
           on
           Matth.
           22.37
           .
           And
           of
           the
           Letters
           Philosophical
           and
           Divine
           to
           the
           Contrary
           .
           By
           
             DANIEL
             WHITBY
          
           ,
           Chantor
           of
           the
           Church
           of
           Sarum
           .
        
         
           
             I
             suppose
             that
             All
             which
             is
             intended
             by
             that
             Phrase
             ,
             
               Thou
               shalt
               Love
               the
               Lord
               thy
               God
               with
               all
               thy
               Heart
               ,
            
             &c.
             amounts
             to
             no
             more
             than
             (
             1st
             ,
             )
             a
             sincere
             Love
             ,
             as
             't
             is
             opposed
             to
             that
             which
             is
             partial
             ,
             and
             divided
             ;
             and
             
               (
               2dly
               ,
            
             )
             such
             a
             degree
             of
             Loving
             as
             admits
             of
             nothing
             into
             Competition
             with
             him
             .
          
           
             Mr.
             Norris's
             
               Treatise
               of
            
             Heroick
             Piety
             .
             
               p.
               282.
            
             
          
        
         
           LONDON
           :
           Printed
           for
           Awnsham
           and
           
             Iohn
             Churchill
          
           ,
           at
           the
           
             Black
             Swan
          
           in
           Pater-Noster-Row
           .
           1697.
           
        
      
       
         
         
         
           TO
           THE
           READER
           .
        
         
           I
           Think
           I
           have
           sufficiently
           considered
           all
           that
           is
           material
           both
           in
           the
           Sermon
           ,
           and
           in
           the
           Letters
           of
           Mr.
           N.
           and
           the
           Lady
           .
           In
           his
           Preface
           he
           endeavours
           to
           vindicate
           his
           Exposition
           from
           Singularity
           ,
           appealing
           ,
           1.
           to
           the
           Books
           that
           are
           
             written
             after
             the
             Mystical
             and
             Spiritual
             way
             ,
          
           
           
             i.
             e.
          
           those
           Phanatical
           Pretenders
           to
           extraordinary
           Visions
           and
           Illuminations
           ,
           
             to
             passive
             Unions
          
           ,
           and
           
             Deiform
             Funds
             of
             the
             Soul
             ,
             a
             State
             of
             Introversion
             ,
          
           and
           
             a
             Superessential
             Life
          
           ,
           
           who
           talk
           of
           
             being
             baelosed
             in
             the
             Midhead
             of
             God
             ,
             and
             in
             his
             Meek-head
             ,
             and
             his
             Benignity
             ,
             and
             in
             his
             Buxomness
             .
          
           And
           sure
           it
           is
           not
           much
           for
           his
           Glory
           that
           such
           Persons
           speak
           like
           him
           .
        
         
           2.
           
           To
           some
           
             French
             Poets
          
           and
           Divines
           ,
           which
           neither
           can
           we
           envy
           him
           .
        
         
           But
           ,
           3.
           
           Whereas
           he
           calls
           in
           the
           Suffrage
           of
           the
           Reverend
           and
           
             Learned
             Bishop
             Lake
          
           ,
           a
           Man
           too
           Great
           to
           be
           overlook'd
           ;
           he
           is
           the
           very
           Person
           whose
           sense
           of
           the
           words
           contested
           I
           have
           given
           ,
           Chap.
           3.
           
           §
           .
           1.
           and
           
           who
           in
           his
           
             Seventh
             Sermon
          
           is
           most
           express
           against
           him
           in
           these
           words
           ,
           
        
         
           
             But
             
               mistake
               me
               not
               ,
               All
               other
               things
               besides
               God
               ,
               are
               not
               excluded
               of
               our
               Love.
            
             —
             Wherefore
             ,
             for
             the
             farther
             understanding
             of
             this
             
               Entireness
               of
               the
               Love
               of
               God
               ,
            
             we
             must
             not
             take
             other
             things
             oppositè
             ,
             but
             compositè
             ;
             we
             
               must
               exclude
               nothing
               from
               our
               Love
            
             that
             doth
             not
             enter
             into
             competition
             with
             God
             ,
             and
             oppose
             it self
             against
             the
             Love
             of
             God.
             
          
           
             2
             dly
             ,
             If
             there
             be
             any
             thing
             that
             may
             be
             loved
             jointly
             with
             God
             ,
             it
             must
             not
             be
             taken
             as
             Coordinatum
             ,
             but
             Subordinatum
             ;
             it
             must
             not
             share
             equally
             with
             God
             ,
             but
             keep
             its
             distance
             ,
             and
             receive
             our
             Love
             by
             a
             reflection
             from
             God.
             
          
           
             3
             dly
             ,
             Upon
             this
             Inequality
             must
             our
             Love
             ground
             an
             unequal
             Estimate
             of
             things
             ,
             and
             we
             must
             love
             God
             
               above
               all
               Appretiativè
            
             ;
             we
             must
             account
             all
             ,
             in
             comparison
             of
             God
             ,
             to
             be
             as
             Dung
             ,
             to
             be
             very
             Loss
             .
          
           
             4
             thly
             ,
             Finally
             ,
             according
             to
             the
             Estimate
             ,
             must
             the
             heat
             of
             our
             Affection
             be
             ;
             we
             must
             love
             God
             
               above
               all
               Intentivè
            
             also
             ;
             we
             must
             love
             other
             things
             as
             fit
             to
             be
             used
             ,
             not
             fit
             to
             be
             enjoy'd
             ,
             yea
             ,
             we
             must
             use
             all
             the
             World
             
               as
               if
               we
               used
               it
               not
               ,
            
             but
             we
             must
             love
             God
             as
             him
             whom
             we
             would
             not
             only
             use
             ,
             but
             enjoy
             also
          
           
           
             Again
             ,
             
             There
             be
             many
             things
             and
             Persons
             which
             we
             are
             allow'd
             to
             love
             ,
             but
             we
             must
             love
             them
             only
             until
             they
             come
             to
             the
             Comparison
             .
             If
             then
             the
             Question
             be
             ,
             Whether
             of
             the
             two
             we
             love
             more
             ,
             to
             Whether
             of
             them
             we
             will
             stick
             in
             a
             case
             where
             both
             cannot
             be
             held
             ;
             or
             upon
             which
             of
             them
             we
             will
             fall
             foul
             ,
             when
             it
             is
             not
             possible
             for
             us
             to
             keep
             in
             with
             both
             ,
             if
             then
             we
             can
             with
             
               Moses
               ,
               esteem
               the
               Reproach
               of
               Christ
               greater
               Riches
               than
               the
               Treasures
               of
               Egypt
               ,
            
             we
             conform
             our selves
             to
             Christ's
             first
             Rule
             .
          
           
             Thus
             if
             we
             love
             God
             ,
             
             we
             love
             him
             as
             we
             ought
             ,
             that
             is
             ,
             we
             love
             him
             
               above
               all
               things
            
             ,
             and
             we
             love
             him
             
               for
               himself
            
             ;
             for
             that
             must
             needs
             follow
             when
             we
             love
             him
             for
             no
             other
             thing
             ,
             no
             not
             for
             our
             own
             sakes
             ,
             but
             are
             willing
             to
             hazard
             all
             ,
             even
             our selves
             and
             all
             ,
             for
             the
             love
             of
             him
             .
          
        
         
           This
           ,
           I
           hope
           ,
           is
           sufficient
           to
           shew
           that
           
             Excellent
             Prelate
          
           is
           an
           Adversary
           to
           the
           Exposition
           of
           Mr.
           N.
           and
           an
           Abettor
           of
           the
           Vulgar
           Exposition
           .
        
         
           He
           appeals
           ,
           4
           thly
           ,
           to
           St.
           
             Austin
             ,
             in
             his
             Devotional
             Tracts
             .
          
           Now
           true
           it
           is
           ,
           that
           St.
           Austin
           hath
           said
           many
           things
           which
           ,
           to
           one
           unacquainted
           with
           his
           use
           of
           Phrases
           ,
           may
           mislead
           him
           into
           this
           Imagination
           ,
           tho'
           ,
           as
           he
           doth
           explain
           them
           ,
           it
           
           is
           evident
           they
           are
           nothing
           to
           the
           purpose
           .
           
             V.
             G.
          
           He
           inveighs
           very
           much
           
             contra
             cupiditatem
             mundi
          
           ,
           but
           then
           he
           lets
           you
           know
           that
           we
           are
           then
           only
           Guilty
           of
           it
           ,
           
           
             when
             our
             Souls
             move
             towards
             themselves
             ,
             their
             Neighbour
             ,
             or
             any
             other
             thing
             without
             respect
             to
             God.
             
          
        
         
           For
           otherwise
           he
           informs
           us
           that
           the
           Fault
           we
           commit
           in
           the
           use
           of
           these
           transitory
           things
           ,
           
           
             is
             not
             in
             the
             nature
             of
             the
             things
             themselves
             ,
             but
             from
             the
             cause
             of
             using
             ,
             and
             the
             manner
             or
             degree
             of
             desiring
             them
             .
          
        
         
           Sometimes
           he
           will
           not
           allow
           us
           
             diligere
             terrena
          
           ,
           but
           then
           it
           is
           because
           
             dilection
             is
             a
             word
             that
             is
             used
             properly
             only
             for
             the
             love
             of
             better
             things
             .
          
           
           Sometimes
           he
           will
           also
           tell
           us
           we
           must
           not
           amare
           ,
           love
           Earthly
           things
           ;
           but
           then
           to
           love
           them
           is
           ,
           
           in
           his
           Language
           ,
           
             only
             to
             affect
             them
             for
             themselves
          
           ;
           for
           otherwise
           ,
           saith
           he
           .
           
             Non
             prohibet
             te
             Deus
             amare
             ista
             ,
             sed
             non
             de●igere
             ad
             beatitudinem
             ,
             God
             doth
             not
             absolutely
             forbid
             thee
             to
             love
             these
             things
             ,
             but
             he
             forbids
             thee
             to
             love
             them
             as
             thy
             Happiness
             .
          
        
         
         
           He
           also
           oft
           informs
           us
           that
           we
           must
           not
           enjoy
           ,
           but
           only
           use
           these
           things
           ,
           but
           then
           he
           adds
           ,
           That
           
             we
             enjoy
             that
             only
             which
             we
             love
             for
             it self
             ,
          
           
           
             and
             in
             which
             we
             place
             our
             Happiness
             ,
             and
             make
             the
             end
             of
             our
             Ioy
          
           ;
           but
           if
           by
           enjoying
           be
           only
           meant
           
             that
             using
             them
             with
             delight
          
           ,
           and
           
             so
             as
             to
             pass
             from
             them
             to
             that
             in
             which
             we
             ought
             to
             rest
          
           ;
           this
           he
           allows
           of
           .
        
         
           Take
           St
           Austin
           without
           his
           own
           Interpretation
           of
           the
           words
           
             Love
             ,
             Dilection
             ,
             Concupiscence
             ,
             Enjoyment
             ,
          
           and
           he
           seems
           oft
           to
           favour
           Mr.
           
           N.'s
           new
           Notion
           ;
           but
           if
           he
           be
           permitted
           to
           be
           his
           own
           Interpreter
           ,
           he
           will
           be
           found
           to
           have
           said
           nothing
           to
           his
           purpose
           ,
           of
           which
           we
           cannot
           have
           a
           fuller
           Evidence
           than
           his
           own
           Exposition
           on
           the
           words
           urged
           by
           Mr.
           N.
           for
           his
           own
           Opinion
           .
           For
           ,
        
         
           1.
           
           St.
           Austin
           in
           his
           First
           Book
           of
           
             Christian
             Doctrine
          
           ,
           sets
           himself
           expresly
           to
           the
           Consideration
           of
           the
           words
           of
           St.
           
             Matthew
             ,
             Chap.
          
           22.37
           .
           and
           in
           his
           Discourse
           upon
           them
           expresly
           grants
           ,
           
             That
             the
             love
             of
             our selves
             ,
             and
             the
             love
             of
             the
             Body
             ,
             and
             
             of
             Provisions
             for
             it
             is
             included
          
           ;
           
           
             and
             for
             this
          
           ,
           saith
           he
           ,
           
             we
             need
             no
             Precept
             ,
             the
             Law
             of
             Nature
             teaching
             us
             ,
             and
             the
             Beasts
             thus
             to
             love
             .
          
        
         
           And
           when
           he
           comes
           to
           give
           us
           the
           sum
           of
           what
           he
           had
           discoursed
           upon
           this
           Subject
           ,
           he
           begins
           it
           with
           this
           Advertisement
           ,
           That
           
             there
             needs
             no
             Precept
             to
             engage
             us
             to
             love
             our selves
          
           ;
           and
           that
           we
           may
           know
           ,
           and
           do
           this
           ,
           the
           whole
           temporal
           Dispensation
           of
           Providence
           ,
           saith
           he
           ,
           
           was
           designed
           ,
           
             which
             we
             are
             to
             use
             not
             with
             a
             permanent
             Love
             and
             Delight
             ,
             but
             only
             with
             a
             transitory
             ,
             as
             being
             the
             way
             ,
             the
             Vehecles
             ,
             the
             Instruments
             ,
             the
             things
             by
             which
             we
             are
             carried
             up
             to
             him
             we
             love
             .
          
        
         
           In
           his
           set
           Discourse
           upon
           those
           words
           of
           St
           
             Iohn
             ,
             Love
             n●t
             the
             World
             ,
             neither
             the
             things
             of
             the
             World
             ,
          
           he
           expresly
           declares
           .
           
             That
             God
             doth
             not
             absolutely
             forbid
             us
             to
             love
             these
             things
             ,
             but
             only
             not
             to
             love
             
             them
             as
             our
             Happiness
          
           ;
           
           
             not
             so
             as
             to
             neglect
             our
             Creator
             ;
             that
             he
             requires
             us
             to
             use
             a
             mean
             in
             our
             Affection
             to
             them
             ,
             and
             not
             to
             enjoy
             what
             we
             should
             only
             use
             ,
             nor
             have
             our
             Affections
             cleaving
             to
             them
             .
          
        
         
           In
           his
           Meditations
           ,
           which
           is
           one
           of
           his
           
             Devotional
             Tracts
          
           ,
           he
           observes
           how
           the
           World
           ,
           
           
             and
             all
             things
             in
             it
             serve
             both
             our
             Necessity
             and
             Delight
          
           ;
           but
           hence
           he
           will
           allow
           us
           
             to
             love
             them
             only
             as
             things
             Subject
             to
             ,
             and
             serving
             of
             us
             ,
             as
             the
             Gifts
             of
             God
             ,
             remembring
             that
             we
             owe
             them
             to
             him
             ,
             and
             must
             not
             love
             them
             for
             themselves
             ,
             but
             for
             him
             ,
             not
             with
             him
             ,
             but
             for
             him
             ,
             and
             should
             love
             him
             by
             ,
             and
             above
             them
             .
          
           And
           this
           I
           think
           may
           be
           sufficient
           to
           acquaint
           us
           with
           the
           Opinion
           of
           St.
           Austin
           in
           this
           Matter
           .
        
         
           I
           am
           only
           farther
           to
           acquaint
           the
           Reader
           ,
           that
           the
           Substance
           of
           many
           of
           these
           
           Arguments
           was
           sent
           to
           Mr.
           N.
           long
           before
           his
           Letters
           appeared
           in
           Print
           ,
           and
           seeing
           he
           thought
           none
           of
           them
           worthy
           of
           the
           least
           notice
           ,
           I
           humbly
           offer
           them
           to
           the
           Reader
           ,
           (
           especially
           to
           the
           Ingenuous
           Author
           of
           the
           late
           Discourse
           concerning
           the
           Love
           of
           God
           ,
           to
           whom
           I
           own
           my self
           obliged
           )
           and
           rest
           .
        
      
       
         
         
           
             THE
             CONTENTS
             .
          
           
             
               CHAP.
               I.
            
             The
             Question
             ,
             Whether
             we
             are
             obliged
             to
             love
             God
             ,
             so
             entirely
             ,
             as
             that
             we
             may
             love
             nothing
             else
             with
             a
             love
             of
             Desire
             ,
             §
             .
             1.
             
             This
             Assertion
             is
             shew'd
             to
             be
             contrary
             ,
             1st
             .
             To
             our
             Prayers
             for
             our
             daily
             Bread
             ,
             §
             .
             
               2.
               2dly
            
             ,
             To
             God's
             Promises
             of
             temporal
             good
             Things
             ,
             §
             .
             3.
             
             And
             to
             his
             Threats
             of
             temporal
             Evils
             ,
             §
             .
             
               4.
               3dly
            
             ,
             To
             the
             Representation
             of
             them
             as
             God's
             Gifts
             and
             Blessings
             ,
             and
             our
             good
             Things
             ,
             §
             .
             5.
             
             To
             God's
             Command
             to
             rejoice
             in
             them
             ,
             §
             .
             6.
             
             To
             the
             Industry
             required
             by
             God
             to
             procure
             these
             things
             ,
             and
             his
             Blessing
             promised
             to
             that
             Industry
             ,
             §
             .
             7.
             
             Proofs
             from
             Reason
             ,
             That
             God
             hath
             not
             absolutely
             forbidden
             the
             Desire
             of
             Pleasure
             ,
             of
             Honour
             ,
             or
             of
             temporal
             Enjoyments
             ,
             §
             .
             
               8.
               
               Corollaries
               :
               1.
            
             
             That
             this
             Doctrine
             is
             inconsistent
             with
             our
             Obligation
             to
             Pray
             ,
             and
             with
             the
             Prayers
             of
             our
             own
             ,
             and
             of
             Ancient
             Liturgies
             .
             2.
             
             With
             the
             Praises
             due
             to
             God
             for
             temporal
             Blessings
             ,
             and
             with
             the
             Thanksgivings
             for
             them
             used
             in
             our
             Liturgy
             .
             3.
             
             It
             tends
             to
             depreciate
             the
             Divine
             Gifts
             ,
             to
             teach
             Men
             to
             slight
             God's
             Promises
             ,
             and
             contemn
             his
             Threats
             .
             4.
             
             To
             destroy
             all
             Industry
             in
             our
             Calling
             .
             5.
             
             It
             lays
             the
             vilest
             Imputation
             upon
             the
             Dispensations
             of
             God's
             Providence
             towards
             ▪
             us
             ,
             §
             .
             9.
             
          
           
             
               Page
               1
            
          
           
             
             
               CHAP.
               II.
            
             To
             avoid
             the
             seeming
             Inconsistence
             betwixt
             the
             Love
             of
             God
             only
             ,
             and
             the
             Love
             of
             my
             Neighbour
             as
             my self
             ,
             it
             is
             said
             ,
             That
             the
             Love
             of
             God
             with
             all
             our
             Heart
             enjoined
             in
             the
             First
             Commandment
             ,
             is
             the
             Love
             of
             Desire
             ;
             the
             Love
             of
             my
             Neighbour
             required
             in
             the
             Second
             ,
             is
             only
             Love
             of
             Benevolence
             ,
             §
             .
             1.
             
             To
             take
             off
             this
             Evasion
             it
             is
             proved
             ,
             First
             ,
             That
             the
             Love
             of
             God
             required
             in
             the
             Injunction
             to
             love
             him
             with
             all
             our
             Hearts
             ,
             &c.
             cannot
             be
             discharged
             by
             a
             Love
             of
             Desire
             only
             ,
             but
             requires
             also
             a
             Love
             of
             Benevolence
             ,
             §
             .
             
               2.
               
               Secondly
            
             ,
             That
             though
             the
             Love
             of
             our
             Neighbour
             here
             enjoined
             be
             not
             love
             of
             Desire
             of
             him
             as
             our
             Good
             ,
             yet
             neither
             is
             it
             love
             of
             Benevolence
             ,
             or
             wishing
             well
             to
             him
             only
             ,
             but
             to
             the
             due
             performance
             of
             it
             ,
             a
             desire
             of
             the
             Creature
             is
             necessary
             ,
             §
             .
             
               3.
               
               Thirdly
            
             ,
             That
             the
             Love
             of
             our selves
             ,
             our
             Relatives
             ,
             our
             Neighbour
             ,
             and
             our
             Friend
             (
             all
             which
             ,
             saith
             Mr.
             N.
             is
             love
             of
             Benevolence
             only
             )
             is
             indeed
             that
             Love
             which
             chiefly
             opposes
             ,
             and
             obstructs
             our
             Love
             to
             God
             ,
             and
             is
             the
             rise
             of
             our
             inordinate
             Affections
             to
             the
             World
             ,
             §
             .
             
               4.
               
               Fourthly
            
             ,
             That
             tho'
             the
             Command
             to
             Love
             our
             Neighbour
             as
             our selves
             ,
             doth
             not
             require
             us
             to
             Love
             our
             Neighbour
             as
             our
             Good
             ,
             yet
             is
             not
             only
             lawful
             ,
             but
             very
             commendable
             so
             to
             do
             ,
             §
             .
             5.
             
             This
             Doctrine
             ,
             That
             the
             Love
             of
             God
             is
             entirely
             exclusive
             of
             all
             Love
             to
             ,
             and
             Desire
             of
             the
             Creature
             ,
             destroys
             the
             Foundation
             of
             these
             two
             great
             Virtues
             ,
             Iustice
             and
             Charity
             ,
             §
             .
             6.
             
             It
             also
             casts
             a
             great
             Contempt
             upon
             the
             Works
             both
             of
             Creation
             and
             of
             Providence
             ,
             §
             .
             7.
             
          
           
             
               P.
               27
            
          
           
             
             
               CHAP.
               III.
            
             The
             ordinary
             Exposition
             of
             these
             Words
             ,
             
               Thou
               shalt
               love
               the
               Lord
               thy
               God
               with
               all
               thy
               Heart
               ,
            
             &c.
             laid
             down
             in
             the
             Words
             of
             Mr.
             N.
             and
             of
             the
             Scoolmen
             ,
             viz.
             That
             we
             are
             obliged
             by
             them
             to
             love
             God
             above
             all
             Things
             ;
             1.
             
             Appretiatively
             ;
             2.
             
             Comparatively
             ;
             3.
             
             Intensively
             ;
             and
             ,
             4.
             
             So
             as
             to
             love
             other
             things
             only
             by
             way
             of
             Relation
             ,
             and
             Subordination
             to
             God.
             §
             .
             1.
             
             That
             our
             Lord
             Christ
             hath
             approved
             of
             this
             Exposition
             is
             shewed
             ,
             §
             .
             2.
             
             The
             Censure
             which
             Mr.
             N.
             gives
             of
             this
             Opinion
             ,
             and
             the
             Abettors
             of
             it
             ,
             reflects
             very
             unbecomingly
             upon
             all
             the
             Prelates
             and
             Pastors
             of
             the
             Church
             of
             England
             ,
             which
             are
             not
             of
             his
             Mind
             ,
             and
             lays
             unworthy
             Imputations
             on
             them
             ,
             §
             .
             3.
             
             Some
             General
             Considerations
             offered
             to
             engage
             him
             to
             abate
             somewhat
             of
             his
             Confidence
             ,
             and
             his
             Censorious
             Reflections
             for
             the
             future
             ,
             §
             .
             4.
             
             Especially
             this
             ,
             That
             they
             who
             adhere
             to
             the
             common
             Exposition
             of
             these
             Words
             ,
             differ
             no
             more
             from
             him
             ,
             than
             he
             differs
             from
             his
             former
             self
             ,
             Sect.
             5.
             
             The
             common
             Exposition
             further
             confirmed
             ;
             First
             ,
             From
             this
             Consideration
             ,
             That
             this
             Command
             was
             given
             to
             the
             Jewish
             Nation
             ,
             whose
             Promises
             were
             chiefly
             Temporal
             ,
             and
             therefore
             could
             not
             be
             exclusive
             of
             the
             desire
             of
             Temporal
             Blessings
             ,
             Sect.
             6.
             
             That
             therefore
             it
             ought
             to
             bear
             that
             Sense
             ,
             which
             is
             the
             certain
             Import
             of
             the
             like
             Phrases
             in
             all
             the
             
               Old
               Testament
            
             ,
             where
             they
             are
             only
             to
             be
             found
             ,
             which
             Sense
             is
             plainly
             opposite
             to
             that
             which
             Mr.
             N.
             contends
             for
             ,
             Sect.
             7.
             
             The
             true
             Sense
             of
             loving
             God
             with
             all
             the
             Heart
             and
             Soul
             in
             the
             
               Old
               Testament
            
             ,
             shew'd
             from
             that
             primary
             Relation
             ,
             
             and
             respect
             it
             hath
             to
             their
             owning
             God
             to
             be
             the
             true
             God
             ,
             in
             opposition
             to
             all
             strange
             Gods
             ,
             §
             .
             
               8.
               
               Secondly
            
             ,
             From
             this
             Consideration
             ,
             That
             this
             Love
             is
             required
             as
             the
             Condition
             of
             Salvation
             ,
             §
             .
             
               9.
               
               Thirdly
            
             ,
             That
             to
             love
             God
             with
             all
             our
             Mind
             cannot
             bear
             this
             Sense
             ,
             §
             .
             10.
             
             The
             common
             Exposition
             serves
             all
             the
             Designs
             of
             Religion
             in
             General
             ,
             and
             of
             Christian
             Religion
             in
             Particular
             ,
             as
             well
             as
             the
             Exposition
             of
             Mr.
             N.
             and
             the
             Lady
             ,
             §
             .
             11.
             
          
           
             
               P.
               53
            
          
           
             
               CHAP.
               IV.
            
             This
             Chapter
             contains
             an
             Answer
             to
             Mr.
             
             N.'s
             Arguments
             from
             Scripture
             ,
             for
             a
             Love
             of
             God
             exclusive
             of
             all
             love
             of
             Desire
             of
             the
             Creature
             ;
             as
             ,
             
               V.
               G.
               1st
            
             .
             From
             these
             Words
             ,
             
               Thou
               shalt
               love
               the
               Lord
               thy
               God
               with
               all
               thy
               heart
               ,
            
             &c.
             
             
               Matth.
               22.37
               .
               §
               .
               1.
               2dly
               .
            
             From
             those
             Words
             of
             St.
             
               James
               ,
               Ye
               Adulterers
               and
               Adulteresses
               ,
               know
               ye
               not
               that
               the
               Friendship
               of
               this
               World
               is
               Enmity
               to
               God
               ,
            
             Iames
             
               4.4
               §
               .
               2.
               3dly
            
             ,
             From
             these
             Words
             of
             St.
             
               John
               ,
               Love
               not
               the
               World
               ,
               neither
               the
               things
               that
               are
               in
               the
               World
               ,
               1
            
             Iohn
             
               2.15
               .
               §
               .
               3.
            
             
             And
             to
             his
             Arguments
             against
             the
             Relative
             Love
             of
             the
             Creature
             ,
             
               V.
               G.
               1.
            
             
             That
             it
             is
             as
             much
             Idolatry
             ,
             as
             the
             Relative
             Worship
             of
             the
             Creature
             .
             This
             Answered
             ,
             
               1.
               ad
               hominem
            
             ,
             by
             shewing
             that
             it
             was
             formerly
             approved
             by
             Mr.
             
               N.
               2.
            
             
             By
             shewing
             the
             Disparities
             betwixt
             the
             Relative
             Love
             of
             the
             Creature
             ,
             and
             the
             Relative
             Worship
             of
             Images
             ,
             §
             .
             
               4.
               
               Object
               .
               2.
            
             
             If
             Creatures
             be
             truly
             and
             properly
             lovely
             ,
             as
             being
             our
             true
             and
             proper
             Good
             ,
             they
             are
             to
             be
             loved
             absolutely
             and
             for
             themselves
             ;
             if
             not
             ,
             they
             are
             not
             to
             be
             loved
             
             at
             all
             .
             Answered
             ,
             By
             shewing
             in
             what
             Sense
             they
             may
             be
             stiled
             our
             true
             and
             proper
             Good
             ,
             and
             be
             loved
             for
             themselves
             ,
             viz
             as
             that
             imports
             a
             love
             of
             them
             only
             for
             that
             Goodness
             God
             hath
             put
             into
             them
             ;
             and
             how
             they
             may
             not
             be
             loved
             absolutely
             ,
             and
             for
             themselves
             ,
             viz.
             as
             that
             excludes
             the
             Subordination
             of
             that
             Affection
             to
             the
             Love
             of
             God
             ,
             §
             .
             5.
             
          
           
             
               P.
               91.
            
             
          
           
             
               CHAP.
               V.
            
             Mr.
             N.
             grants
             ,
             That
             we
             may
             seek
             and
             use
             sensible
             things
             for
             our
             Good
             ,
             but
             ,
             saith
             he
             ,
             we
             must
             not
             love
             them
             as
             our
             Good
             ;
             and
             that
             we
             may
             approach
             to
             them
             by
             a
             bodily
             Movement
             ,
             but
             not
             with
             the
             Movements
             of
             the
             Soul.
             This
             is
             Examin'd
             and
             Confuted
             ,
             §
             .
             
               1.
               
               Argument
               1.
            
             
             That
             God
             is
             the
             sole
             Cause
             of
             our
             Love
             ,
             and
             therefore
             hath
             the
             sole
             Right
             to
             it
             .
             Answered
             ,
             §
             .
             
               2.
               
               Argument
               2.
            
             
             The
             Motion
             of
             the
             Will
             is
             Good
             in
             General
             ,
             
               i.
               e.
            
             to
             all
             Good
             ,
             and
             therefore
             to
             God
             only
             .
             Answered
             ,
             §
             
               3.
               
               Argument
               3.
            
             
             God
             is
             the
             end
             of
             our
             Love
             ,
             since
             he
             cannot
             act
             for
             a
             Creature
             ,
             but
             only
             for
             himself
             ;
             or
             move
             us
             to
             a
             Creature
             ,
             but
             only
             to
             himself
             .
             Answer'd
             ,
             §
             .
             
               4.
               
               Argument
               4.
            
             
             That
             God
             cannot
             be
             loved
             too
             much
             ,
             nor
             the
             World
             too
             little
             .
             Answered
             ,
             §
             .
             
               5.
               
               Argument
               5.
            
             
             That
             God
             having
             called
             us
             thus
             to
             the
             Love
             of
             himself
             ,
             cannot
             afterwards
             send
             us
             to
             a
             Creature
             ,
             §
             .
             
               6.
               
               Argument
               6.
            
             
             A
             Man
             cannot
             repent
             of
             placing
             his
             whole
             Affection
             upon
             God
             ,
             or
             have
             any
             thing
             to
             Answer
             for
             on
             that
             account
             .
             Answered
             ,
             §
             .
             
               7.
               
               Argument
               7.
            
             
             God
             only
             is
             to
             be
             loved
             ,
             because
             he
             only
             acts
             upon
             our
             Spirits
             ,
             produceth
             our
             Pleasure
             ,
             and
             he
             only
             does
             us
             Good.
             Answered
             ,
             
             
               §
               .
               8.
            
             
             What
             the
             Lady
             offers
             on
             this
             Subject
             briefly
             Considered
             ,
             and
             Answered
             ,
             
               §
               9.
            
             
          
           
             
               P.
               114
            
          
        
      
       
         
           ERRATA
           .
        
         
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           2.
           
           Line
           7.
           in
           the
           Margin
           ,
           
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             〈◊〉
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           us
           .
        
      
    
     
       
         
         A
         DISCOURSE
         OF
         THE
         Love
         of
         God.
         
      
       
         
           CHAP.
           I.
           
        
         
           
             The
             Contents
             .
          
           
             The
             Question
             ,
             Whether
             we
             are
             obliged
             to
             love
             God
             so
             entirely
             ,
             as
             that
             we
             may
             love
             nothing
             else
             with
             a
             love
             of
             desire
             ,
             
               §
               1.
            
             
             This
             Assertion
             is
             shew'd
             to
             be
             contrary
             ,
             1st
             ,
             To
             our
             Prayers
             for
             our
             daily
             bread
             ,
             
               §
               2.
               2dly
            
             ,
             To
             God's
             Promises
             of
             temporal
             good
             Things
             ,
             
               §
               3.
            
             
             And
             to
             his
             Threats
             of
             temporal
             Evils
             ,
             
               §
               4.
               3dly
            
             ,
             To
             the
             Representation
             of
             them
             as
             God's
             Gifts
             and
             Blessings
             ,
             and
             our
             good
             Things
             ,
             
               §
               5.
            
             
             To
             God's
             Command
             to
             rejoice
             in
             them
             ,
             
               §
               .
               6.
            
             
             To
             the
             Industry
             required
             by
             God
             to
             procure
             these
             things
             ,
             and
             his
             Blessing
             promised
             to
             that
             Industry
             ,
             
               §
               7.
            
             
             Proofs
             from
             Reason
             ,
             that
             God
             hath
             not
             absolutely
             forbidden
             the
             Desire
             of
             Pleasure
             ,
             of
             Honour
             ,
             or
             of
             temporal
             Enjoyments
             ,
             
               §
               .
               8.
               
               Corollaries
               ▪
            
             
             1.
             
             That
             this
             Doctrine
             is
             inconsistent
             with
             our
             Obligation
             to
             Pray
             ,
             and
             with
             the
             Prayers
             of
             our
             own
             ,
             and
             of
             Ancient
             Liturgies
             .
             2.
             
             With
             the
             Praises
             due
             to
             God
             for
             temporal
             Blessings
             ,
             and
             with
             the
             Thanksgivings
             for
             them
             used
             in
             our
             Liturgy
             .
             3.
             
             It
             tends
             to
             depreciate
             the
             Divine
             Gifts
             ,
             to
             teach
             Men
             to
             slight
             God's
             Promises
             ,
             and
             contemn
             his
             Threats
             .
             4.
             
             To
             destroy
             all
             Industry
             in
             our
             Calling
             .
             5.
             
             It
             lays
             the
             vilest
             Imputation
             upon
             the
             Dispensations
             of
             God's
             Providence
             towards
             us
             ,
             
               §
               .
               9.
            
             
          
        
         
           THE
           love
           of
           a
           Being
           infinitely
           Excellent
           in
           himself
           ,
           and
           infinitely
           Beneficial
           to
           us
           ,
           is
           so
           much
           our
           Duty
           and
           so
           much
           our
           Interest
           ,
           't
           is
           such
           an
           excellent
           preservative
           against
           the
           Charms
           of
           sinful
           Pleasures
           ,
           and
           all
           the
           Lures
           of
           those
           Temptations
           which
           tend
           to
           the
           destruction
           of
           our
           precious
           Souls
           ;
           
           such
           a
           powerful
           incentive
           to
           that
           Obedience
           and
           Holiness
           ,
           which
           will
           most
           certainly
           conclude
           in
           everlasting
           Happiness
           ;
           such
           a
           constraining
           motive
           to
           that
           assimulation
           to
           God
           ,
           which
           renders
           us
           partakers
           of
           the
           Divine
           Nature
           ,
           and
           by
           the
           
             Heathen
             Moralists
          
           is
           truly
           stiled
           
             The
             Perfection
             of
             Man
          
           :
           'T
           is
           such
           a
           Treasury
           of
           inward
           Satisfactions
           ,
           and
           ravishing
           Delights
           ;
           such
           a
           
             Feast
             of
             Marrow
             and
             Fatness
          
           ;
           such
           a
           soveraign
           Antidote
           against
           the
           Miseries
           and
           Evils
           of
           this
           present
           Life
           ;
           such
           a
           Spring
           of
           sweet
           Contentment
           under
           all
           Conditions
           ,
           and
           of
           entire
           resignation
           to
           the
           Will
           of
           our
           Beloved
           ,
           that
           a
           good
           Man
           cannot
           ,
           without
           Reluctancy
           of
           Mind
           ,
           and
           secret
           Regret
           ,
           seem
           to
           dislike
           any
           Opinions
           or
           Hypotheses
           which
           are
           honestly
           designed
           to
           advance
           
           it
           to
           the
           highest
           pitch
           .
           And
           did
           I
           not
           certainly
           believe
           ,
           that
           the
           Measures
           of
           Divine
           Love
           I
           approve
           of
           ,
           and
           contend
           for
           ,
           serve
           all
           those
           glorious
           Ends
           ,
           and
           minister
           as
           properly
           and
           fully
           to
           kindle
           and
           advance
           within
           us
           this
           divine
           Affection
           ,
           as
           do
           those
           high
           and
           impracticable
           Stretches
           to
           which
           my
           worthy
           Friend
           ,
           and
           this
           Incomparable
           Lady
           ,
           with
           so
           great
           Beauty
           of
           Expressions
           ,
           and
           with
           as
           hearty
           Zeal
           ,
           have
           laboured
           to
           scrue
           it
           up
           ;
           and
           that
           they
           do
           all
           this
           without
           those
           Inconveniencies
           to
           which
           their
           singular
           Hypothesis
           seems
           evidently
           exposed
           ;
           and
           without
           those
           Temptations
           it
           may
           minister
           to
           Men
           not
           well
           affected
           unto
           Piety
           ,
           and
           without
           those
           Misbodings
           it
           may
           create
           in
           those
           who
           are
           religiously
           enclined
           ,
           I
           should
           not
           have
           given
           my self
           the
           uneasie
           task
           of
           contradicting
           the
           Opinions
           of
           Persons
           I
           so
           highly
           and
           so
           justly
           love
           and
           honour
           ;
           or
           the
           Fatigue
           of
           canvasing
           the
           ensuing
           Question
           so
           fully
           as
           these
           Papers
           do
           ,
           I
           hope
           ,
           without
           offence
           to
           either
           of
           the
           Persons
           concerned
           ;
           because
           with
           all
           the
           Deference
           I
           can
           shew
           to
           their
           great
           Endowments
           ,
           and
           their
           great
           Works
           ,
           The
           Question
           then
           is
           this
           ,
        
         
           Quest.
           
           
             Whether
             the
             Scripture
             doth
             require
             us
             to
             love
             God
             so
             entirely
             ,
             as
             that
             we
             may
             love
             nothing
             else
             with
             a
             love
             of
             desire
             ,
             though
             it
             be
             only
             with
             Subordination
             to
             him
             ?
          
           So
           the
           philosophical
           and
           divine
           Letters
           dogmatically
           do
           assert
           ;
           declaring
           ,
           
           That
           
             the
             love
             of
             God
             is
             exclusive
             of
             all
             other
             love
          
           ;
           that
           it
           requires
           us
           
             in
             Iustice
             to
             withdraw
             every
             straggling
             desire
             from
             the
             Creature
          
           ;
           and
           that
           
             it
             is
             clear
             from
             the
             letter
             of
             the
             Commandment
             ,
          
           
           
           
             that
             God
             is
             not
             only
             the
             Principal
             ,
             but
             the
             sole
             Object
             of
             our
             Love.
          
           Whence
           it
           must
           follow
           ,
           that
           every
           degree
           of
           desire
           of
           any
           Creature
           is
           a
           sin
           ,
           as
           being
           a
           transgression
           of
           this
           Precept
           .
           2
           dly
           ,
           Hence
           it
           must
           follow
           ,
           that
           this
           sin
           is
           plain
           Idolatry
           ;
           for
           Idolatry
           consists
           in
           giving
           that
           Reverence
           and
           Affection
           to
           the
           Creature
           ,
           which
           is
           due
           only
           to
           the
           Creator
           .
           If
           therefore
           no
           degree
           of
           love
           ,
           or
           of
           desire
           ,
           be
           due
           unto
           the
           Creature
           ,
           but
           to
           the
           Creator
           only
           ,
           by
           loving
           or
           desiring
           the
           Creature
           in
           any
           degree
           whatsoever
           ,
           we
           must
           give
           the
           affection
           to
           the
           Creature
           which
           is
           only
           due
           to
           the
           Creator
           ,
           and
           therefore
           must
           be
           guilty
           of
           Idolatry
           .
           Hence
           sutably
           to
           their
           Opinion
           't
           is
           asserted
           ,
           
           That
           
             the
             Creatures
             are
             no
             more
             our
             Goods
             ,
             than
             our
             Gods
             ;
             and
             we
             may
             as
             well
             worship
             them
             ,
             as
             love
             them
             .
          
           And
           again
           ,
           p.
           77
           ,
           78.
           
           
             As
             to
             worship
             the
             Creature
             ,
             though
             but
             relatively
             ,
             is
             to
             give
             that
             worship
             to
             the
             Creature
             which
             is
             proper
             to
             God
             ;
             so
             to
             love
             the
             Creature
             ,
             though
             but
             relatively
             ,
             is
             to
             give
             that
             love
             to
             the
             Creature
             which
             is
             proper
             to
             God.
             I
             cannot
             see
             why
             one
             should
             not
             be
             reckoned
             Idolatry
             ,
             as
             well
             as
             the
             other
             .
          
           Now
           Idolatry
           in
           the
           
             New
             Testament
          
           is
           frequently
           declared
           to
           be
           a
           damning
           sin
           ,
           
           which
           
             they
             that
             do
             shall
             not
             inherit
             the
             Kingdom
             of
             God
             :
             No
             Idolater
             having
             any
             inheritance
             in
             the
             Kingdom
             of
             God
             ,
             or
             of
             Christ
             ,
          
           but
           in
           the
           
             lake
             of
             fire
             and
             brimstone
             ,
             which
             is
             the
             second
             death
             .
          
           So
           that
           ,
           according
           to
           this
           new
           Divinity
           ,
           if
           I
           desire
           Fire
           as
           my
           good
           ,
           when
           I
           am
           starved
           with
           cold
           ,
           I
           shall
           be
           
             cast
             into
             Hell
             fire
          
           :
           And
           if
           I
           love
           a
           Woman
           ,
           and
           so
           desire
           her
           for
           a
           Wife
           ,
           I
           must
           be
           excluded
           from
           Heaven
           because
           I
           love
           ,
           and
           I
           desire
           a
           Creature
           .
        
         
         
           Moreover
           these
           Letters
           lay
           this
           down
           for
           certain
           ,
           
           That
           
             he
             that
             desires
             any
             thing
             besides
             God
             ,
             whatever
             he
             pretends
             ,
             or
             however
             he
             deceives
             himself
             ,
             does
             not
             truly
             love
             God.
          
           And
           ,
           that
           
             whenever
             the
             Soul
             moves
             toward
             the
             Creature
             ,
             it
             must
             necessarily
             forsake
             the
             Creator
          
           ;
           and
           that
           
             it
             can
             never
             truly
             turn
             to
             him
             without
             a
             dereliction
             of
             all
             besides
             him
             .
          
           Now
           ,
           if
           it
           
             cannot
             truly
             love
             him
          
           ,
           it
           never
           can
           be
           loved
           by
           him
           ,
           if
           it
           can
           never
           
             truly
             turn
             to
             him
          
           ,
           it
           can
           never
           be
           converted
           ,
           and
           so
           it
           never
           can
           be
           saved
           ;
           if
           it
           
             forsake
             the
             Creator
          
           ,
           by
           desiring
           ,
           
             or
             moving
             towards
             any
             Creature
          
           ,
           it
           must
           perish
           ;
           for
           ,
           saith
           the
           Prophet
           ,
           
             all
             that
             forsake
             thee
             shall
             be
             ashamed
             ,
          
           
           
             and
             consumed
          
           .
           Now
           is
           it
           not
           strange
           Doctrine
           to
           affirm
           as
           certain
           ,
           That
           we
           cannot
           truly
           love
           God
           ,
           if
           we
           desire
           our
           daily
           bread
           ;
           that
           I
           forsake
           God
           ,
           if
           I
           move
           towards
           meat
           when
           I
           am
           hungry
           ,
           or
           drink
           when
           I
           am
           thirsty
           ?
           Such
           Doctrines
           as
           these
           tend
           plainly
           to
           perswade
           Men
           ,
           that
           God
           requires
           what
           they
           find
           opposite
           to
           their
           very
           Constitution
           ,
           and
           Being
           in
           this
           World
           ,
           and
           so
           impossible
           for
           them
           to
           perform
           and
           live
           ;
           and
           this
           must
           render
           the
           highest
           act
           of
           our
           Religion
           ,
           the
           divine
           Love
           ,
           ridiculous
           to
           some
           ,
           and
           drive
           the
           weaker
           sort
           of
           People
           into
           despair
           ,
           by
           giving
           them
           occasion
           to
           think
           they
           do
           not
           love
           God
           truly
           ,
           or
           as
           they
           ought
           ,
           because
           they
           ,
           by
           experience
           ,
           find
           they
           love
           a
           Dish
           of
           good
           Meat
           ,
           and
           a
           Cup
           of
           good
           Drink
           ,
           and
           cannot
           but
           desire
           the
           one
           when
           they
           are
           hungry
           ,
           and
           the
           other
           when
           thirsty
           .
        
         
           In
           opposition
           to
           this
           new
           Opinion
           ,
           I
           shall
           endeavour
           to
           shew
           ,
           
           
             
               First
               ,
               That
               it
               is
               manifestly
               and
               expresly
               contrary
               to
               the
               plain
               Dictates
               of
               the
               Holy
               Scripture
               ,
               and
               the
               Experience
               and
               Reason
               of
               Mankind
               .
            
             
               Secondly
               ,
               That
               it
               is
               contrary
               to
               the
               Commandment
               which
               enjoins
               us
               to
               
                 love
                 our
                 Neighbour
                 as
                 our selves
              
               .
            
             
               Thirdly
               ,
               That
               it
               virtually
               destroys
               the
               Foundation
               of
               those
               two
               great
               moral
               Virtues
               ,
               Justice
               and
               Charity
               .
            
             
               Fourthly
               ,
               That
               it
               casts
               a
               vile
               contempt
               upon
               the
               Works
               of
               God
               ,
               to
               wit
               ,
               his
               Works
               of
               Creation
               ,
               and
               of
               Providence
               .
            
             
               Fifthly
               ,
               That
               it
               is
               attended
               with
               many
               other
               pernicious
               Consequences
               .
            
             
               Sixthly
               ,
               That
               it
               hath
               been
               expresly
               and
               manifoldly
               contradicted
               ,
               even
               by
               him
               who
               now
               so
               hotly
               contends
               for
               it
               .
            
             
               Seventhly
               ,
               And
               lastly
               ,
               I
               shall
               endeavour
               to
               return
               a
               plain
               and
               satisfactory
               Answer
               to
               all
               that
               's
               offer'd
               for
               this
               Doctrine
               ,
               from
               Scripture
               or
               Reason
               .
            
          
        
         
           
           First
           ,
           It
           is
           manifestly
           and
           expresly
           contrary
           to
           the
           plain
           Dictates
           of
           the
           Holy
           Scripture
           ,
           and
           the
           Experience
           and
           Reason
           of
           Mankind
           .
           To
           make
           this
           evident
           ,
           I
           lay
           this
           down
           as
           the
           Foundation
           ,
           That
           love
           of
           Concupiscence
           ,
           and
           of
           Desire
           ,
           are
           the
           same
           ;
           Desire
           being
           in
           English
           the
           same
           which
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           and
           Concupiscentia
           are
           in
           Greek
           and
           Latin.
           
           
             Love
             is
          
           ,
           saith
           Mr.
           
             N.
             a
             motion
             of
             the
             Soul
             towards
             Good
             ,
             and
             thus
             consid●red
             it
             is
             what
             we
             call
             Concupiscence
             ,
             or
             Desire
             .
          
           Now
           hence
           it
           necessarily
           follows
           ,
           that
           what
           I
           desire
           ,
           I
           do
           also
           love
           ;
           and
           that
           I
           may
           innocently
           love
           ,
           what
           I
           may
           lawfully
           desire
           to
           
           have
           ,
           or
           to
           enjoy
           .
           Now
           God
           himself
           by
           divers
           Methods
           hath
           instructed
           us
           ,
           that
           we
           may
           lawfully
           desire
           the
           Creature
           He
           hath
           himself
           obliged
           us
           to
           desire
           ,
           and
           therefore
           moderately
           to
           effect
           the
           World
           's
           good
           Things
           .
        
         
           For
           ,
           1.
           
           He
           hath
           made
           the
           desire
           of
           them
           the
           matter
           of
           our
           daily
           Prayer
           ,
           requiring
           us
           to
           address
           unto
           him
           daily
           for
           
             our
             daily
             Bread.
          
           Now
           under
           the
           name
           of
           Bread
           it
           is
           agreed
           by
           all
           Interpreters
           that
           I
           have
           met
           with
           ,
           that
           all
           things
           needful
           to
           the
           sustaining
           and
           the
           comfort
           of
           this
           present
           Life
           are
           comprehended
           ;
           of
           which
           nature
           are
           Meat
           ,
           Drink
           ,
           and
           Clothing
           .
           For
           ,
           
           saith
           our
           Saviour
           ,
           
             your
             heavenly
             Father
             knoweth
             that
             you
             have
             need
             of
             All
             these
             things
             .
          
           Moreover
           ,
           the
           Reason
           why
           we
           are
           to
           desire
           Bread
           being
           this
           ,
           because
           't
           is
           needful
           for
           the
           Support
           and
           Comfort
           of
           this
           present
           Life
           ;
           it
           follows
           that
           we
           have
           the
           same
           reason
           to
           desire
           of
           God
           what
           ever
           else
           is
           needful
           to
           the
           Support
           and
           Comfort
           of
           this
           Life
           :
           And
           so
           to
           beg
           his
           Blessing
           not
           only
           on
           our
           honest
           Labours
           ,
           and
           endeavours
           to
           obtain
           and
           to
           preserve
           what
           is
           needful
           for
           the
           Support
           and
           Comfort
           of
           our selves
           ,
           and
           our
           dependants
           ,
           but
           also
           on
           our
           Flocks
           and
           Herds
           ,
           and
           on
           all
           those
           Fruits
           of
           the
           Earth
           he
           hath
           provided
           for
           the
           use
           of
           Man.
           
           Prayer
           therefore
           being
           
             the
             desire
             of
             some
             good
             thing
             from
             God
             ,
          
           two
           things
           are
           evident
           ,
           which
           destroy
           the
           Foundation
           of
           
           this
           Imagination
           ;
           1.
           
           That
           our
           Bread
           is
           our
           Good.
           2.
           
           That
           we
           may
           lawfully
           desire
           ,
           and
           therefore
           love
           all
           that
           in
           this
           Petition
           is
           comprehended
           under
           the
           name
           of
           daily
           Bread.
           
        
         
           
           Again
           ,
           St.
           Paul
           condemns
           those
           Hereticks
           who
           taught
           Men
           
             to
             abstain
             from
             meats
             which
             God
             hath
             created
             to
             be
             received
             with
             thanksgiving
             of
             them
             who
             believe
             ,
             and
             know
             the
             truth
          
           ;
           (
           viz.
           that
           nothing
           is
           unclean
           of
           it self
           ,
           Rom.
           14.14
           .
           )
           
             For
             every
             creature
             of
             God
             is
             good
             ,
             and
             nothing
             to
             be
             refused
             ,
             if
             it
             be
             received
             with
             thanksgiving
             .
             For
             it
             is
             sanctified
             by
             the
             word
             ,
             and
             prayer
             .
          
           By
           the
           Word
           ,
           giving
           us
           Authority
           to
           eat
           
             of
             every
             Herb
          
           ,
           
           
             and
             every
             living
             Creature
          
           :
           And
           by
           Prayer
           ,
           asking
           these
           good
           Creatures
           of
           him
           who
           is
           the
           giver
           of
           every
           good
           Thing
           .
           Here
           then
           again
           we
           learn
           ,
           First
           ,
           That
           every
           Creature
           of
           God
           is
           good
           ;
           
             i.
             e.
          
           is
           good
           for
           Food
           to
           be
           received
           by
           us
           ,
           and
           therefore
           for
           our
           Food
           ,
           and
           consequently
           for
           good
           ;
           and
           why
           else
           is
           it
           to
           be
           received
           with
           thanksgiving
           ;
           for
           what
           we
           are
           obliged
           to
           thank
           him
           for
           is
           sure
           his
           Blessing
           ,
           and
           our
           good
           .
           Secondly
           ,
           Hence
           we
           learn
           also
           ,
           That
           every
           Creature
           which
           is
           thus
           good
           for
           us
           ,
           must
           be
           desired
           of
           God
           ,
           it
           being
           Sanctified
           or
           fitted
           for
           our
           use
           ,
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           by
           
             Intercession
             to
             God
          
           for
           the
           Enjoyment
           of
           it
           .
        
         
           
           Secondly
           ,
           God
           moves
           us
           to
           the
           performance
           of
           our
           Duty
           by
           the
           promise
           of
           these
           temporal
           good
           Things
           ,
           to
           walk
           in
           the
           ways
           of
           wisdom
           ,
           
           because
           
             length
             of
             days
             are
             in
             her
             right
             hand
             ,
             and
             in
             her
             left
             hand
             riches
             and
             honour
             :
          
           To
           Uprightness
           of
           Life
           ,
           because
           
             wealth
             and
             riches
             shall
             be
             in
             the
             house
             of
             the
             upright
             :
          
           To
           
           Works
           of
           Charity
           ,
           because
           
             the
             liberal
             soul
             shall
             be
             made
             full
             ,
          
           
           and
           
             he
             that
             watereth
             shall
             be
             watered
             again
             ,
          
           and
           he
           that
           
             soweth
             plentifully
             shall
             reap
             plentifully
          
           ;
           
           and
           because
           
             He
             that
             hath
             pity
             on
             the
             poor
             lendeth
             to
             the
             Lord
             ,
             and
             that
             which
             he
             giveth
             will
             he
             pay
             him
             again
          
           :
           To
           Meekness
           ,
           and
           Trust
           in
           God
           ,
           
           because
           such
           
             shall
             inherit
             the
             earth
             ,
             and
             shall
             delight
             themselves
             in
             the
             abundance
             of
             peace
             :
          
           To
           
             seek
             first
             the
             kingdom
             of
             God
             ,
             and
             the
             righteousness
             thereof
             ,
          
           
           
             that
             all
             these
             things
             may
             be
             added
             to
             us
             :
          
           To
           live
           piously
           ,
           because
           
             Godliness
             hath
             the
             promise
             of
             this
             life
             ,
             as
             well
             as
             that
             which
             is
             to
             come
             .
          
           Now
           ,
           can
           any
           rational
           Man
           deny
           ,
           That
           what
           God
           promiseth
           as
           the
           Reward
           of
           our
           Obedience
           ,
           is
           our
           Good
           ;
           or
           doth
           he
           not
           allow
           ,
           and
           even
           encourage
           us
           to
           affect
           and
           to
           desire
           what
           he
           doth
           promise
           !
           We
           therefore
           by
           these
           Promises
           are
           taught
           of
           God
           to
           love
           ,
           and
           to
           desire
           the
           good
           things
           of
           this
           present
           Life
           .
        
         
           Moreover
           ,
           
           our
           blessed
           Saviour
           promiseth
           to
           them
           who
           forsake
           Houses
           and
           Lands
           and
           
             Life
             ,
             for
             his
             sake
          
           and
           
             the
             Gospel's
             ,
             an
             hundred
             fold
             here
             ,
             and
             afterwards
             eternal
             life
             .
          
           Now
           ,
           if
           none
           of
           these
           things
           are
           fit
           to
           be
           the
           Objects
           of
           our
           Love
           ,
           if
           they
           be
           not
           desirable
           to
           us
           ,
           why
           doth
           Christ
           promise
           such
           an
           immense
           Reward
           to
           those
           that
           do
           forsake
           ,
           and
           quit
           them
           for
           his
           sake
           ?
           Why
           doth
           he
           promise
           ,
           as
           an
           Encouragement
           to
           do
           so
           ,
           the
           Return
           of
           them
           
             an
             hundred
             fold
          
           ;
           since
           what
           we
           are
           not
           to
           affect
           ,
           or
           to
           desire
           at
           all
           ,
           of
           that
           we
           are
           not
           to
           affect
           or
           to
           desire
           the
           Encrease
           ?
           Or
           why
           doth
           Peter
           say
           to
           Christ
           ,
           
           
             We
             have
             left
             all
          
           (
           these
           things
           )
           
             and
             followed
             thee
             ,
             what
             shall
             we
             have
             ?
          
           Doth
           not
           the
           Question
           plainly
           suppose
           ,
           That
           leaving
           of
           these
           things
           was
           that
           for
           which
           they
           might
           
           expect
           a
           Recompence
           ?
           Which
           sure
           they
           could
           not
           do
           for
           leaving
           only
           that
           which
           was
           not
           in
           it self
           desirable
           ,
           which
           was
           not
           good
           ,
           and
           so
           could
           be
           no
           proper
           Object
           of
           their
           Love.
           Wherefore
           by
           these
           Expressions
           our
           Saviour
           plainly
           doth
           instruct
           us
           that
           these
           are
           in
           some
           degree
           desirable
           ,
           and
           proper
           Objects
           of
           our
           Love.
           Again
           ,
           when
           the
           Psalmist
           ,
           to
           engage
           Men
           to
           keep
           God's
           Commandments
           ,
           saith
           ,
           
             More
             to
             be
             desired
             are
             they
             then
             gold
             ,
          
           
           
             yea
             ,
             then
             much
             fine
             gold
          
           ;
           and
           testifies
           of
           himself
           thus
           ,
           
             I
             love
             thy
             Commandments
             above
             Gold
             ,
             yea
             ,
             above
             fine
             Gold
          
           ;
           do
           not
           these
           things
           suppose
           that
           Gold
           in
           some
           degree
           might
           be
           desired
           ,
           and
           loved
           ?
           
           When
           he
           saith
           ,
           
             Thy
             loving
             kindness
             is
             better
             then
             life
             it self
             :
          
           And
           again
           ,
           
             The
             Law
             of
             thy
             mouth
             is
             better
             unto
             me
             then
             thousands
             of
             gold
             and
             silver
             .
          
           When
           the
           Wise
           Man
           commends
           Wisdom
           to
           us
           ,
           by
           saying
           ,
           
             Wisdom
             is
             better
             then
             Rubies
          
           ,
           
           
             and
             all
             the
             things
             that
             may
             be
             desired
             are
             not
             to
             be
             compared
             to
             it
             .
          
           Doth
           not
           the
           Comparison
           shew
           that
           these
           things
           in
           their
           kind
           are
           good
           ?
           Doth
           it
           not
           suppose
           that
           there
           be
           many
           things
           that
           may
           be
           desired
           ?
           In
           fine
           ,
           when
           Christ
           declares
           ,
           
           That
           
             he
             who
             loveth
             Father
             or
             Mother
             ,
             Wife
             or
             Children
             ,
             or
             even
             his
             own
             Life
             ,
             more
             then
             him
             ,
             is
             not
             worthy
             of
             him
          
           ;
           does
           not
           he
           tacitly
           suppose
           that
           't
           is
           as
           natural
           to
           love
           ,
           and
           to
           desire
           the
           Continuance
           of
           Life
           ,
           as
           to
           love
           Father
           and
           Mother
           ;
           and
           that
           this
           Love
           is
           only
           Vicious
           when
           it
           exceeds
           or
           rivals
           that
           Affection
           which
           we
           owe
           to
           him
           ?
        
         
           
           3.
           
           God
           threatens
           ,
           to
           deter
           Men
           from
           their
           Sins
           ,
           That
           he
           would
           ,
           as
           a
           token
           of
           his
           Indignation
           ,
           deprive
           them
           of
           these
           temporal
           Good
           
           things
           ,
           That
           they
           should
           then
           be
           
             cursed
             in
             their
             basket
          
           .
           
           
             and
             store
             ,
             in
             the
             fruit
             of
             their
             body
             ,
             of
             their
             land
             ,
             of
             their
             kine
             and
             Sheep
             :
          
           That
           they
           should
           
             serve
             their
             Enemies
             in
             hunger
             ,
             and
             in
             thirst
             ,
             and
             in
             nakedness
             ,
             and
             in
             want
             of
             all
             things
          
           ;
           and
           that
           the
           Lord
           would
           
             rejoyce
             over
             them
             to
             destroy
             them
             ,
             and
             to
             bring
             them
             to
             nought
             .
          
           That
           he
           would
           inflict
           upon
           them
           
             his
             sore
             judgments
             ,
             the
             sword
             ,
          
           
           
             the
             pestilence
             ,
             the
             noysome
             beast
             ,
             and
             the
             famine
             .
          
           Now
           ,
           if
           Life
           ,
           Plenty
           ,
           and
           the
           Fruits
           of
           the
           Earth
           ,
           their
           Kine
           ,
           and
           Sheep
           ,
           were
           not
           good
           and
           desirable
           things
           ,
           wherein
           consists
           the
           Curse
           ,
           and
           the
           
             sore
             Iudgment
          
           in
           being
           thus
           deprived
           of
           them
           ?
           Or
           why
           doth
           Solomon
           so
           earnestly
           desire
           ,
           
           That
           God
           ,
           upon
           their
           Prayer
           ,
           and
           their
           Repentance
           ,
           would
           grant
           Deliverance
           from
           the
           forementioned
           Evils
           ?
        
         
           Again
           ,
           this
           is
           one
           of
           God's
           Motives
           to
           engage
           his
           People
           to
           depart
           from
           evil
           ,
           That
           
             their
             iniquities
             witheld
             good
             things
             from
             them
             ,
          
           
           That
           
             therefore
             were
             the
             showers
             witheld
             ,
             and
             the
             latter
             rain
             fail'd
          
           ;
           
           That
           
             therefore
             the
             Heaven
             over
             them
             was
             staid
             from
             dew
             ,
          
           and
           
             the
             earth
             was
             staid
             from
             her
             fruit
             .
          
           Now
           ,
           if
           these
           temporal
           Enjoyments
           were
           not
           indeed
           good
           things
           ,
           why
           is
           the
           witholding
           of
           them
           stiled
           the
           witholding
           of
           good
           things
           from
           them
           ?
           If
           they
           were
           not
           fit
           Objects
           of
           Desire
           ,
           where
           is
           the
           punishment
           in
           the
           withdrawing
           them
           ?
           or
           where
           is
           the
           motive
           to
           depart
           from
           evil
           ,
           that
           they
           might
           prevent
           these
           things
           ?
        
         
           4.
           
           God
           hath
           sufficiently
           informed
           us
           ,
           
           That
           these
           things
           are
           truly
           good
           for
           ,
           and
           fit
           to
           be
           desired
           by
           us
           ,
           by
           declaring
           ,
           That
           they
           are
           his
           
           Blessings
           ,
           
           his
           peculiar
           Gifts
           :
           That
           
             riches
             and
             honour
             come
             of
             him
             ,
          
           That
           he
           giveth
           corn
           ,
           and
           wine
           ,
           and
           oyl
           ,
           and
           that
           
             his
             blessing
             maketh
             rich
          
           ,
           and
           that
           
             he
             giveth
             power
             to
             get
             wealth
          
           ;
           That
           the
           enjoying
           of
           the
           Good
           of
           all
           our
           Labour
           
             is
             the
             Gift
             of
             God
          
           ;
           That
           God
           
             Gives
             to
             Man
             ,
             not
             only
             riches
             and
             wealth
             ,
          
           
           but
           also
           
             power
             to
             eat
             thereof
             ,
             to
             take
             his
             portion
             ,
             and
             to
             rejoice
             in
          
           the
           fruits
           of
           
             his
             labour
          
           ,
           and
           that
           
             this
             is
             the
             Gift
             of
             God
          
           ;
           and
           that
           't
           is
           from
           the
           Hand
           of
           God
           that
           we
           enjoy
           the
           Good
           of
           all
           our
           Labour
           :
           But
           if
           none
           of
           the
           fruits
           of
           our
           Labour
           be
           our
           Good
           ,
           how
           can
           we
           enjoy
           the
           Good
           of
           all
           our
           Labour
           ,
           or
           why
           should
           we
           rejoyce
           in
           them
           ?
           Can
           we
           more
           effectually
           depreciate
           his
           Gifts
           ,
           or
           undervalue
           his
           Blessings
           ,
           than
           by
           saying
           that
           there
           is
           nothing
           in
           them
           which
           deserves
           to
           be
           esteemed
           our
           Good
           ,
           or
           ought
           to
           be
           desired
           of
           those
           that
           love
           him
           .
        
         
           Moreover
           ,
           how
           positive
           soever
           these
           Metaphysical
           Men
           are
           ,
           that
           these
           are
           not
           our
           Goods
           ,
           the
           holy
           Scripture
           is
           as
           positive
           to
           the
           contrary
           ;
           For
           in
           the
           Story
           of
           Lot
           ,
           we
           have
           twice
           mention
           of
           
             his
             Goods
          
           ;
           
           in
           the
           History
           of
           Iacob
           ,
           that
           he
           carried
           away
           all
           
             his
             Goods
          
           .
           St.
           Luke
           saith
           ,
           
             Of
             him
             that
             taketh
             away
             thy
             goods
             ask
             them
             not
             again
             .
          
           He
           introduceth
           the
           Rich
           man
           ,
           saying
           ,
           
             there
             will
             I
             bestow
             all
             my
             fruits
             and
             my
             Goods
             .
          
           
           He
           introduceth
           Abraham
           saying
           to
           
             Dives
             ,
             Son
             ,
             remember
             that
             thou
             in
             thy
             life
             time
             receivedst
             thy
             good
             things
          
           :
           
           And
           Zacheus
           ,
           saying
           ,
           
             Half
             of
             my
             goods
             I
             give
             unto
             the
             poor
             .
             Though
             I
             give
             all
             my
             goods
             to
             relieve
             the
             poor
             ,
             and
             have
             not
             Charity
             ,
             I
             am
             nothing
             ,
          
           
           saith
           St.
           Paul
           :
           And
           he
           commendeth
           the
           believing
           Jews
           ,
           
           for
           
             taking
             joyfully
             the
             spoiling
             of
             their
             goods
             .
          
           All
           which
           things
           plainly
           
           shew
           that
           in
           the
           Language
           of
           the
           holy
           Ghost
           ,
           whatever
           Metaphysicks
           may
           say
           to
           the
           contrary
           ,
           these
           outward
           Blessings
           were
           their
           Goods
           .
           Moreover
           ,
           the
           wise
           Man
           frequently
           informs
           us
           ,
           That
           it
           is
           the
           
             Good
             of
             man
             to
             eat
             and
             drink
             ,
          
           
           
             and
             make
             his
             soul
             enjoy
             the
             good
             of
             all
             his
             labour
             .
          
        
         
           That
           this
           is
           his
           Portion
           .
           To
           receive
           them
           ,
           is
           to
           
             receive
             good
             at
             the
             hand
             of
             God
             ,
          
           Job
           2.10
           .
           to
           be
           silled
           with
           them
           ,
           is
           
             to
             be
             filled
             with
             goodness
          
           ,
           Psal.
           107.9
           .
           Jer.
           31.14
           .
           to
           use
           them
           freely
           ,
           is
           to
           
             fill
             our
             soul
             with
             good
          
           ,
           Eccl.
           6.3
           .
           to
           promise
           these
           things
           ,
           is
           
             to
             promise
             good
             to
             them
          
           ,
           Deut.
           30
           9.
           
           Jer.
           32.42
           .
           to
           give
           them
           ,
           is
           
             to
             do
             them
             good
          
           ,
           Jer.
           33.9
           .
           to
           deny
           them
           to
           our selves
           ,
           is
           
             to
             bereave
             our
             souls
             of
             good
             ,
          
           Eccl.
           4.8
           .
           and
           to
           withold
           them
           from
           the
           Poor
           ,
           is
           
             to
             withold
             good
             from
             him
             to
             whom
             it
             is
             due
             ,
          
           Pro.
           3.27
           .
           All
           which
           Expressions
           are
           a
           perfect
           Demonstration
           ,
           That
           these
           temporal
           Enjoyments
           are
           ,
           in
           the
           Language
           of
           the
           Scripure
           ,
           our
           Good
           things
           ,
           and
           therefore
           may
           be
           loved
           and
           desired
           as
           our
           Goods
           .
           Moreover
           ,
           the
           Apostle
           makes
           the
           giving
           of
           these
           temporal
           Blessings
           to
           the
           Heathen
           World
           the
           Testimony
           of
           God's
           Goodness
           to
           them
           ;
           
             He
             hath
             not
          
           ,
           saith
           he
           ,
           
             left
             himself
             without
             a
             Witness
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             doing
             them
             good
             ,
          
           
           
             in
             giving
             them
             rain
             from
             heaven
             ,
             and
             fruitful
             seasons
             ,
             filling
             their
             hearts
             with
             food
             and
             gladness
             .
          
           This
           also
           by
           our
           Saviour
           is
           represented
           as
           a
           Demonstration
           of
           God's
           Love
           to
           all
           ,
           
             That
             he
             maketh
             his
             Sun
             to
             rise
             on
             the
             evil
             and
             the
             good
             ,
          
           
           
             and
             sendeth
             rain
             on
             the
             just
             ,
             and
             on
             the
             unjust
             .
          
           By
           this
           he
           sheweth
           
             himself
             kind
             to
             the
             unthankful
          
           ,
           
           
             and
             to
             the
             evil
          
           .
           They
           therefore
           who
           do
           absolutely
           deny
           that
           
           these
           are
           our
           good
           things
           ,
           
             i.
             e.
          
           things
           which
           do
           good
           to
           us
           ,
           they
           leave
           God
           without
           a
           Witness
           of
           his
           Goodness
           to
           the
           Heathen
           World
           ,
           and
           weaken
           the
           Engagement
           laid
           upon
           us
           ,
           from
           this
           Example
           of
           our
           God
           ,
           to
           love
           our
           Enemies
           ,
           and
           to
           do
           good
           to
           them
           .
           And
           ,
        
         
           
           Fifthly
           ,
           As
           a
           just
           Consequence
           of
           this
           ,
           God
           hath
           enjoyned
           us
           to
           reioyce
           in
           them
           ,
           and
           so
           to
           return
           the
           Tribute
           of
           our
           Praises
           and
           Thanksgivings
           to
           the
           Author
           of
           them
           .
           For
           thou
           ,
           saith
           God
           ,
           
           
             shalt
             rejoyce
             in
             every
             good
             thing
             which
             the
             Lord
             thy
             God
             hath
             given
             to
             thee
             ,
             and
             thine
             house
             .
          
           The
           Iews
           were
           commanded
           to
           rejoyce
           in
           all
           their
           Feasts
           ,
           but
           in
           this
           of
           the
           First
           Fruits
           particularly
           ,
           for
           all
           the
           good
           Things
           that
           Year
           afforded
           .
           The
           wise
           Man
           ,
           after
           all
           that
           he
           had
           said
           touching
           the
           Vanity
           of
           the
           Creature
           ,
           concludes
           ,
           
             There
             is
             nothing
             better
             for
             a
             man
             ,
             than
             that
             he
             should
             eat
             ,
             and
             drink
             ,
             and
             make
             his
             Soul
             enjoy
             good
             ,
             or
             delight
             himself
             in
             the
             fruits
             of
             his
             labour
             ,
          
           Eccles.
           2.24
           .
           and
           
             rejoyce
             in
             his
             own
             works
          
           ,
           ch
           .
           3.13
           ,
           22.
           
           And
           for
           neglect
           of
           serving
           God
           
             with
             chearfulness
             and
             gladness
             of
             heart
             in
             the
             abundance
             of
             all
             things
             ,
             i.
             e.
          
           saith
           the
           Targum
           of
           Ionathan
           ,
           
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           
             of
             all
             good
             things
          
           ,
           God
           threatens
           to
           the
           Jews
           ,
           That
           they
           should
           
             serve
             their
             enemies
             in
             hunger
             ,
             and
             in
             thirst
             ,
             and
             in
             nakedness
             ,
             and
             in
             want
             of
             all
          
           (
           good
           )
           
             things
             .
             These
             things
          
           ,
           saith
           the
           Apostle
           ,
           
             God
             hath
             created
             to
             be
             received
             with
             thanksgiving
          
           ;
           and
           God
           expecteth
           we
           should
           continually
           bless
           him
           for
           them
           ,
           saying
           to
           his
           own
           people
           ,
           
             when
             thou
             hast
             eaten
             ,
             and
             art
             full
             ,
          
           
           
             then
             thou
             shalt
             bless
             the
             Lord
             thy
             God
             for
             the
             good
             land
             which
             he
             hath
             given
             thee
             .
             Bless
             the
             Lord
             ,
             O
             my
             
             soul
             ,
          
           
           saith
           David
           ,
           
             and
             all
             that
             is
             within
             me
             bless
             his
             holy
             name
             .
             Bless
             the
             Lord
             ,
             O
             my
             soul
             ,
             and
             forget
             not
             all
             his
             benefits
             who
             satisfieth
             thy
             mouth
             with
             good
             things
             .
          
           
           And
           again
           ,
           
             Bless
             the
             Lord
             ,
             O
             my
             soul
             ,
             for
             he
             causeth
             the
             grass
             to
             grow
             for
             the
             cattle
             ,
             and
             herb
             for
             the
             service
             of
             men
             ,
             and
             wine
             ,
             that
             maketh
             glad
             the
             heart
             of
             man
             ,
             and
             oyl
             to
             make
             his
             face
             shine
             ,
             and
             bread
             ,
             which
             strengthens
             man's
             heart
             .
          
           Now
           ,
           if
           Love
           ,
           Praise
           and
           Service
           ,
           be
           due
           unto
           God
           for
           these
           things
           ,
           surely
           they
           must
           be
           good
           things
           to
           us
           ,
           as
           they
           are
           represented
           here
           ;
           if
           he
           is
           to
           be
           blessed
           for
           them
           ,
           they
           must
           be
           desirable
           Blessings
           ;
           if
           we
           are
           to
           rejoyce
           in
           them
           ,
           if
           the
           abundance
           of
           them
           should
           create
           in
           us
           Chearfulness
           and
           Gladness
           of
           Heart
           ,
           they
           must
           be
           a
           fit
           ground
           of
           Joy
           and
           Gladness
           ,
           and
           so
           must
           be
           our
           Goods
           ,
           since
           no
           man
           can
           rejoyce
           in
           that
           Enjoyment
           which
           yeilds
           no
           good
           to
           him
           ;
           if
           from
           them
           we
           may
           make
           our
           Souls
           
             enjoy
             good
          
           and
           delight
           ,
           and
           there
           is
           no
           better
           Employment
           we
           can
           put
           them
           to
           ,
           than
           to
           enjoy
           them
           chearfully
           our selves
           ,
           and
           to
           make
           others
           chearful
           by
           the
           Participation
           of
           them
           ,
           must
           they
           not
           be
           our
           Good
           ,
           and
           proper
           Objects
           of
           our
           Delight
           and
           Joy
           ,
           much
           more
           of
           our
           Desire
           ?
        
         
           Sixthly
           ,
           
           The
           Industry
           which
           God
           requires
           from
           us
           ,
           that
           we
           may
           enjoy
           these
           temporal
           good
           things
           ;
           the
           Appetites
           he
           hath
           implanted
           in
           us
           towards
           them
           ,
           which
           cannot
           be
           satisfied
           without
           Industry
           ;
           the
           Faculties
           he
           hath
           given
           us
           to
           fit
           us
           for
           it
           ;
           the
           Callings
           he
           hath
           placed
           us
           in
           ,
           and
           in
           which
           we
           can
           never
           thrive
           without
           it
           ;
           and
           the
           temporal
           Blessings
           he
           hath
           promised
           as
           the
           Reward
           of
           our
           Industry
           ;
           are
           
           all
           sufficient
           to
           convince
           us
           ,
           That
           these
           temporal
           Enjoyments
           are
           good
           ,
           and
           desirable
           things
           to
           us
           .
           Even
           in
           Paradice
           God
           found
           Employment
           for
           our
           Industry
           ,
           
           requiring
           the
           Man
           that
           he
           had
           put
           into
           it
           
             to
             dress
             it
             ,
             and
             to
             keep
             it
             ,
          
           and
           so
           by
           Industry
           to
           sustain
           his
           Life
           ;
           and
           to
           secure
           his
           Pleasure
           ,
           when
           he
           was
           turned
           out
           thence
           ,
           God
           laid
           the
           Burthen
           upon
           him
           and
           his
           Posterity
           ,
           
           That
           
             in
             the
             sweat
             of
             their
             faces
             they
             should
             eat
             their
             bread
             ,
             till
             they
             returned
             unto
             the
             ground
             .
          
           Under
           the
           Evangelical
           Dispensation
           ,
           every
           Christian
           is
           to
           have
           his
           Calling
           ,
           
           in
           which
           he
           must
           abide
           ;
           he
           is
           exhorted
           
             with
             quietness
             to
             work
             ,
             and
             eat
             his
             own
             bread
          
           ;
           and
           
             to
             do
             his
             own
             business
             ,
             working
             with
             his
             hands
             ,
          
           or
           
             working
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             that
             which
             is
             good
             ,
             with
             his
             hands
          
           ;
           and
           
             if
             he
             will
             not
             labour
          
           ,
           when
           he
           can
           ,
           
           the
           Apostles
           Canon
           saith
           
             he
             must
             not
             eat
          
           when
           he
           would
           .
           Moreover
           ,
           though
           we
           bring
           nothing
           into
           the
           World
           ,
           yet
           we
           bring
           Appetites
           ,
           which
           have
           no
           other
           use
           but
           to
           desire
           these
           Temporals
           ,
           and
           Constitutions
           which
           cannot
           at
           all
           subsist
           ,
           or
           not
           conveniently
           ,
           without
           them
           ;
           which
           therefore
           were
           undoubtedly
           designed
           to
           prompt
           us
           to
           that
           Industry
           by
           which
           alone
           we
           can
           obtain
           them
           .
           We
           have
           hands
           also
           suted
           for
           Work
           ,
           and
           Strength
           enabling
           us
           to
           labour
           ,
           and
           Reason
           to
           contrive
           how
           to
           employ
           that
           Labour
           in
           procuring
           the
           things
           we
           want
           .
           All
           which
           things
           shew
           ,
           even
           without
           a
           Revelation
           ,
           That
           Divine
           Wisdom
           did
           intend
           that
           we
           should
           live
           in
           the
           Exercise
           of
           Industry
           to
           procure
           these
           things
           ,
           and
           not
           well
           without
           it
           ;
           having
           so
           many
           Desires
           to
           be
           appeased
           ,
           so
           many
           Wants
           to
           be
           supplied
           ,
           so
           many
           Troubles
           to
           be
           removed
           ,
           so
           many
           Appetites
           
           and
           Senses
           to
           be
           gratified
           by
           our
           Care
           and
           Industry
           ,
           in
           the
           pursuit
           of
           these
           things
           .
           But
           now
           imagin
           these
           temporal
           Enjoyments
           not
           to
           our
           good
           ,
           not
           proper
           Objects
           of
           our
           Desire
           ,
           not
           worthy
           of
           the
           name
           of
           temporal
           Blessings
           ,
           you
           cut
           off
           all
           Motives
           to
           this
           Industry
           ;
           for
           where
           there
           is
           no
           proper
           Fruits
           of
           Industry
           ,
           nothing
           which
           is
           
             Operae
             pretium
             ,
             worth
             the
             labour
             ,
          
           there
           can
           be
           no
           cause
           of
           Labour
           :
           Now
           where
           there
           is
           nothing
           good
           for
           me
           ,
           nothing
           desirable
           ,
           no
           Blessing
           to
           be
           obtained
           by
           Labour
           ,
           't
           is
           certain
           that
           there
           is
           no
           ground
           or
           motive
           unto
           Labour
           .
           And
           therefore
           ,
           to
           excite
           us
           to
           this
           Industry
           ,
           God
           hath
           engaged
           to
           give
           to
           the
           diligent
           pursuit
           of
           these
           things
           ,
           1
           Prosperous
           Success
           ,
           
           declaring
           ,
           That
           
             the
             soul
             of
             the
             diligent
             shall
             be
             made
             fat
             ,
          
           whilst
           
             the
             sluggard
             desireth
             ,
             and
             hath
             nothing
          
           :
           2
           Plentiful
           Accommodations
           for
           our
           Sustenance
           ;
           
           for
           as
           
             The
             thoughts
             of
             the
             diligent
             tend
             only
             to
             plenteousness
             ,
          
           so
           hath
           God
           assured
           him
           of
           Satisfaction
           from
           it
           ;
           for
           he
           that
           
             tilleth
             his
             Land
             shall
             be
             satisfied
             with
             bread
             .
          
           3.
           
           Encrease
           of
           Wealth
           and
           Riches
           ;
           for
           tho'
           
             the
             blessing
             of
             the
             Lord
             maketh
             rich
             ,
          
           
           yet
           he
           conveighs
           that
           Blessing
           to
           us
           by
           the
           hand
           of
           Diligence
           ,
           for
           't
           is
           
             the
             hand
             of
             the
             diligent
             that
             maketh
             rich
          
           ;
           
           and
           
             he
             that
             gathereth
             by
             labour
             ,
             who
             ,
          
           saith
           the
           wise
           Man
           ,
           
             shall
             encrease
          
           .
           Now
           surely
           that
           which
           God
           doth
           promise
           to
           us
           as
           a
           Blessing
           ,
           and
           Reward
           for
           a
           just
           motive
           to
           our
           Industry
           ,
           must
           be
           something
           desirable
           to
           us
           ,
           and
           good
           for
           us
           ,
           and
           so
           our
           good
           .
        
         
           But
           had
           we
           no
           such
           evidence
           of
           these
           things
           from
           Scripture
           ,
           
           even
           Reason
           and
           Experience
           would
           powerfully
           convince
           us
           .
        
         
         
           First
           ,
           That
           God
           hath
           not
           forbidden
           the
           Desire
           ,
           or
           denied
           us
           the
           Enjoyment
           of
           any
           worldly
           Pleasure
           ,
           which
           is
           truly
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           a
           Pleasure
           that
           doth
           call
           for
           no
           Repentance
           ,
           because
           his
           all
           wise
           Providence
           hath
           made
           such
           liberal
           Provisions
           for
           them
           .
           For
           wherefore
           hath
           he
           given
           to
           us
           Organs
           capable
           of
           great
           and
           exquisite
           Delight
           in
           all
           our
           Senses
           ?
           Wherefore
           hath
           he
           caused
           the
           fruitful
           Earth
           to
           furnish
           us
           with
           things
           so
           grateful
           to
           the
           Palat
           ,
           so
           fragrant
           to
           the
           Smell
           ,
           so
           pleasant
           to
           the
           Eye
           ?
           Did
           he
           not
           give
           us
           the
           free
           use
           of
           these
           Enjoyments
           ,
           provided
           that
           we
           take
           this
           freedom
           with
           Moderation
           and
           Discretion
           ,
           use
           it
           with
           Thankfulness
           ,
           and
           with
           Submission
           ,
           and
           Subordination
           to
           the
           Glory
           of
           the
           Donor
           ?
           Therein
           consisting
           our
           iniquity
           ,
           not
           that
           we
           do
           at
           all
           love
           Pleasures
           ,
           but
           that
           we
           
             love
             them
             more
             than
             God.
          
           
           This
           is
           apparent
           to
           a
           demonstration
           ,
           from
           the
           very
           definition
           of
           Pleasure
           contained
           in
           these
           Letters
           ;
           viz.
           That
           
             Pleasure
             is
             the
             Gratification
             of
             natural
             Appetites
             ,
          
           
           
             according
             to
             ,
             and
             not
             exceeding
             the
             intention
             of
             Nature
             .
          
           For
           this
           definition
           takes
           it
           for
           granted
           ,
           That
           the
           God
           of
           Nature
           intended
           the
           Gratification
           of
           our
           natural
           Appetites
           ,
           that
           is
           ,
           our
           Pleasure
           .
           Moreover
           what
           are
           these
           natural
           Appetites
           ,
           but
           natural
           Desires
           ?
           What
           is
           it
           that
           gratifies
           them
           but
           the
           Enjoyment
           of
           the
           thing
           desired
           ?
           I
           must
           have
           therefore
           implanted
           in
           me
           by
           the
           God
           of
           Nature
           ,
           as
           many
           natural
           Desires
           of
           the
           Creature
           ,
           as
           I
           have
           natural
           Appetites
           ,
           which
           may
           and
           only
           can
           be
           gratified
           by
           the
           Enjoyment
           of
           the
           Creature
           .
        
         
           What
           therefore
           doth
           the
           good
           Lady
           mean
           when
           she
           affirms
           so
           positively
           ,
           
           That
           
             if
             he
             desire
             
             the
             Creature
             as
             the
             true
             cause
             of
             our
             Pleasure
             ,
             it
             is
             so
             far
             from
             being
             our
             good
             ,
             that
             it
             certainly
             becomes
             our
             evil
             .
          
           Does
           she
           mean
           that
           I
           sin
           if
           I
           desire
           drink
           ,
           as
           the
           true
           cause
           of
           the
           pleasure
           that
           I
           find
           in
           quenching
           my
           Thirst
           ;
           or
           Wine
           ,
           as
           the
           true
           cause
           of
           making
           glad
           my
           Heart
           ?
           This
           she
           can
           only
           mean
           upon
           the
           account
           of
           that
           new
           Invention
           of
           Mr.
           Mal
           Branch's
           ,
           That
           
             God
             is
             the
             immediate
             and
             efficient
             Cause
             of
             all
             our
             pleasing
             Sensations
             :
          
           Now
           that
           being
           but
           an
           invention
           of
           yesterday
           ,
           spick
           and
           span
           new
           Philosophy
           ,
           not
           discovered
           till
           this
           last
           Age
           ,
           all
           precedent
           Ages
           ,
           according
           to
           this
           Doctrine
           ,
           lay
           under
           a
           necessity
           of
           sinning
           .
           And
           so
           must
           all
           at
           present
           ,
           whose
           heads
           are
           not
           cast
           in
           
             Metaphysical
             Moulds
          
           ,
           they
           being
           thought
           uncapable
           of
           this
           fine
           Speculation
           ,
           and
           therefore
           forced
           still
           to
           believe
           the
           Scripture
           ,
           
           when
           it
           saith
           ,
           that
           
             Wine
             maketh
             glad
             the
             heart
             of
             man
             ,
          
           and
           that
           
             bread
             comforts
             his
             heart
          
           .
           And
           when
           it
           speaks
           of
           
             pleasant
             Bread
          
           ,
           
           and
           
             pleasant
             Fruits
          
           ,
           and
           of
           
             Chambers
             filled
             with
             all
             precious
             and
             pleasant
             Riches
             ,
          
           and
           of
           the
           
             sweetness
             of
             the
             Honey
             and
             the
             Honey-comb
             .
          
        
         
           Secondly
           ,
           He
           cannot
           absolutely
           have
           forbidden
           the
           desire
           of
           Honour
           ;
           for
           if
           so
           ,
           why
           hath
           he
           planted
           in
           us
           such
           a
           natural
           thirst
           after
           it
           ?
           Why
           doth
           he
           promise
           it
           so
           oft
           as
           the
           reward
           of
           Wisdom
           ?
           
           Why
           hath
           he
           told
           us
           ,
           
             A
             good
             name
             is
             rather
             to
             be
             chosen
             than
             great
             riches
          
           ;
           that
           it
           is
           
             better
             than
             the
             precious
             Ointment
          
           ?
           
           Why
           hath
           he
           made
           it
           our
           Duty
           to
           pursue
           whatever
           is
           praise-worthy
           ,
           
           
             honourable
             ,
             and
             of
             good
             report
             ?
          
           Why
           hath
           he
           made
           it
           a
           commendation
           of
           Faith
           ,
           
           that
           by
           it
           
             the
             Elders
             obtained
             a
             good
             report
             ?
          
           Why
           hath
           he
           ordered
           matters
           so
           ,
           as
           to
           
           render
           a
           good
           Reputation
           ,
           and
           an
           honourable
           Esteem
           so
           highly
           instrumental
           to
           promote
           his
           Glory
           ,
           and
           so
           beneficial
           to
           our selves
           and
           others
           ,
           that
           great
           and
           good
           things
           can
           scarce
           successfully
           be
           done
           without
           it
           ?
           And
           ,
        
         
           Thirdly
           ,
           As
           for
           temporal
           good
           Things
           ;
           he
           by
           making
           such
           rich
           Provisions
           of
           them
           for
           the
           Sustenance
           of
           our
           lives
           ,
           and
           by
           framing
           our
           Bodies
           so
           as
           not
           only
           to
           relish
           and
           delight
           in
           them
           ,
           but
           also
           to
           be
           nourished
           and
           sustained
           by
           them
           ,
           hath
           sufficiently
           intimated
           that
           it
           is
           his
           pleasure
           that
           we
           should
           in
           reasonable
           measure
           desire
           and
           enjoy
           them
           ,
           otherwise
           his
           care
           would
           have
           been
           vain
           ,
           and
           his
           works
           useless
           ;
           yea
           ,
           he
           might
           seem
           to
           have
           laid
           an
           ill
           design
           to
           tempt
           and
           ensnare
           us
           ,
           and
           draw
           us
           off
           from
           himself
           by
           them
           .
           In
           fine
           ,
           when
           we
           come
           into
           the
           World
           in
           the
           want
           of
           all
           things
           ,
           with
           Appetites
           which
           have
           no
           other
           use
           but
           to
           desire
           them
           ,
           and
           cannot
           but
           be
           pleased
           with
           them
           ;
           when
           we
           have
           Natures
           that
           cannot
           long
           ,
           or
           conveniently
           subsist
           without
           them
           ;
           when
           the
           Organs
           of
           our
           Senses
           are
           so
           framed
           ,
           as
           naturally
           to
           be
           delighted
           with
           them
           ;
           when
           the
           wise
           Providence
           of
           God
           hath
           framed
           the
           whole
           Earth
           for
           satisfaction
           of
           those
           Appetites
           ;
           when
           by
           the
           Order
           of
           Providence
           from
           the
           Creation
           ,
           all
           Men
           do
           pursue
           them
           ,
           and
           even
           good
           Men
           pray
           unto
           God
           ,
           and
           do
           praise
           him
           for
           them
           ,
           can
           it
           be
           needful
           to
           spend
           more
           words
           in
           confutation
           of
           a
           Paradox
           ,
           which
           all
           Men
           do
           renounce
           in
           Speculation
           or
           in
           Practice
           ;
           or
           to
           evince
           that
           God
           hath
           not
           entirely
           forbid
           all
           love
           ,
           and
           all
           desire
           of
           the
           World
           's
           good
           Things
           .
           Now
           hence
           it
           follows
           ;
        
         
         
           First
           ,
           
           That
           this
           Doctrine
           is
           inconsistent
           with
           our
           Obligation
           to
           pray
           for
           any
           temporal
           Blessings
           which
           we
           want
           either
           for
           our selves
           ,
           or
           others
           .
           
           Whosoever
           looks
           into
           the
           Prayer
           of
           Dedication
           ,
           made
           by
           Solomon
           ,
           will
           find
           it
           is
           imploy'd
           in
           begging
           temporal
           Mercies
           for
           the
           Iews
           in
           answer
           to
           their
           Prayer
           ,
           viz.
           in
           asking
           deliverance
           from
           that
           Pestilence
           which
           destroyed
           their
           Lives
           ;
           that
           
             Famine
             ,
             Mildew
             ,
             Blasting
             ,
             Locust
          
           which
           consumed
           their
           Fruit
           ,
           that
           Drought
           which
           consumed
           their
           Drink
           ,
           and
           that
           Exile
           which
           deprived
           them
           of
           that
           good
           Land
           which
           
             flowed
             with
             Milk
             and
             Honey
          
           .
           The
           
             Ancient
             Liturgies
          
           pray'd
           always
           thus
           ,
           
           
             Let
             us
             beseech
             the
             Lord
             to
             give
             us
             a
             temperate
             Air
             ,
             gentle
             Showers
             ,
             refreshing
             Dews
             ,
             and
             plenty
             of
             all
             Fruits
             ;
             so
             that
             the
             year
             may
             afford
             us
             store
             of
             all
             good
             things
             ,
             and
             abundance
             of
             all
             Provisions
             .
          
           In
           our
           Liturgy
           we
           pray
           that
           God
           would
           
             give
             and
             preserve
             to
             us
             the
             kindly
             Fruits
             of
             the
             Earth
             ,
             so
             as
             in
             due
             time
             we
             may
             enjoy
             them
             :
          
           That
           the
           King
           may
           
             study
             to
             preserve
             his
             People
             in
             Wealth
             ,
             Peace
             and
             Godliness
             :
          
           That
           
             we
             may
             receive
             the
             Fruits
             of
             the
             Earth
             to
             our
             comfort
             :
          
           That
           God
           would
           
             encrease
             the
             Fruits
             of
             the
             Earth
             by
             his
             heavenly
             Benediction
             ,
             and
             turn
             our
             great
             Scarcity
             and
             Dearth
             into
             Plenty
             and
             Cheapness
             .
          
           Now
           ,
           seeing
           Prayer
           is
           a
           desire
           of
           some
           good
           thing
           from
           God
           ,
           if
           these
           Enjoyments
           be
           not
           our
           good
           things
           ,
           if
           we
           may
           not
           desire
           or
           affect
           them
           ,
           we
           cannot
           thus
           address
           unto
           God
           for
           them
           .
        
         
           Secondly
           ,
           This
           Doctrine
           is
           inconsistent
           with
           that
           Praise
           ,
           and
           that
           Thanksgiving
           which
           we
           owe
           to
           God
           for
           all
           the
           Mercies
           we
           enjoy
           .
           
           How
           often
           doth
           the
           Psalmist
           call
           upon
           us
           to
           
             praise
             the
             Lord
             for
             his
             goodness
          
           in
           these
           things
           ;
           
           for
           feeding
           the
           Hungry
           ,
           relieving
           the
           Fatherless
           and
           Widow
           ;
           
           for
           
             feeding
             us
             with
             the
             flower
             of
             wheat
          
           ;
           for
           
             filling
             our
             mouth
             with
             good
             things
          
           ;
           for
           
             opening
             his
             hand
             ,
             and
             filling
             all
             things
             living
             with
             plenteousness
          
           ?
           How
           punctual
           is
           our
           Liturgy
           ,
           in
           giving
           thanks
           for
           our
           
             Creation
             ,
             Preservation
             ,
             and
             all
             the
             Blessings
             of
             this
             Life
          
           ;
           for
           
             sending
             Rain
             upon
             the
             Earth
             ,
             that
             it
             may
             bring
             forth
             fruit
             for
             the
             use
             of
             man
             to
             our
             great
             comfort
          
           ;
           for
           
             the
             relief
             and
             comfort
             we
             receive
             from
          
           any
           
             seasonable
             and
             blessed
             Change
             of
             Weather
          
           ;
           for
           Plenty
           owned
           as
           an
           act
           of
           God's
           especial
           Bounty
           ,
           and
           his
           loving
           Kindness
           to
           us
           !
           But
           how
           can
           we
           esteem
           these
           things
           the
           
             Blessings
             of
             this
             Life
          
           ,
           acts
           of
           God's
           special
           Bounty
           ,
           and
           testimonies
           of
           his
           loving
           Kindness
           to
           us
           ,
           if
           ,
           by
           conferring
           them
           ,
           God
           affords
           us
           nothing
           we
           can
           or
           need
           to
           desire
           ,
           or
           ought
           to
           be
           affected
           with
           ?
           Ought
           we
           not
           highly
           to
           value
           ,
           to
           have
           a
           due
           esteem
           ,
           and
           a
           due
           sense
           of
           divine
           Goodness
           ,
           in
           affording
           us
           those
           mercies
           which
           thus
           engage
           our
           Souls
           to
           bless
           him
           ,
           and
           
             all
             that
             is
             within
             us
             to
             praise
             his
             holy
             Name
             ?
          
           And
           can
           any
           thing
           tend
           more
           to
           lessen
           this
           value
           and
           esteem
           for
           them
           ,
           or
           to
           impair
           the
           sense
           of
           Divine
           Goodness
           in
           affording
           them
           ,
           then
           thus
           to
           represent
           them
           as
           things
           which
           good
           Men
           do
           not
           need
           ,
           cannot
           desire
           ,
           and
           ought
           not
           to
           affect
           .
        
         
           Thirdly
           ,
           This
           Doctrine
           tends
           to
           depreciate
           the
           divine
           Gifts
           ,
           to
           undervalue
           all
           God's
           temporal
           Blessings
           ,
           to
           cause
           Men
           to
           despise
           and
           slight
           his
           temporal
           Promises
           ,
           and
           to
           contemn
           his
           threats
           of
           the
           same
           kind
           ,
           and
           render
           both
           
           unable
           to
           obtain
           the
           ends
           his
           Wisdom
           hath
           designed
           in
           making
           them
           ;
           for
           what
           greater
           contempt
           can
           we
           cast
           upon
           the
           divine
           Gifts
           ?
           how
           can
           we
           more
           effectually
           vilifie
           the
           divine
           Blessings
           ,
           or
           slight
           these
           Promises
           ,
           than
           by
           thus
           solemnly
           declaring
           they
           contain
           nothing
           in
           them
           which
           a
           good
           Man
           can
           desire
           or
           affect
           ?
           What
           motive
           can
           such
           Promises
           afford
           us
           ,
           
           to
           
             serve
             the
             Lord
             with
             chearfulness
             and
             gladness
             of
             heart
             i●
             the
             abundance
             of
             all
             things
             ?
          
           And
           if
           the
           temporal
           Evils
           which
           God
           threatens
           ,
           are
           not
           to
           be
           valued
           ,
           if
           they
           cannot
           deprive
           us
           of
           any
           thing
           which
           is
           our
           good
           ,
           or
           which
           a
           pious
           Soul
           can
           either
           desire
           or
           need
           ;
           why
           should
           we
           be
           afraid
           of
           them
           ?
           Or
           what
           effect
           can
           they
           have
           on
           us
           to
           deter
           us
           from
           the
           evil
           of
           our
           ways
           ?
           To
           engage
           us
           to
           love
           God
           only
           ,
           the
           incomparable
           Lady
           desires
           us
           to
           consider
           ,
           
           
             That
             this
             is
             the
             best
             way
             to
             secure
             to
             us
             that
             which
             we
             are
             so
             fond
             of
             ,
             even
             the
             Enjoyment
             of
             the
             Creature
          
           ;
           and
           that
           to
           fix
           our
           love
           warmly
           and
           
             entirely
             ,
             N.
             B.
          
           on
           God
           ,
           is
           
             to
             be
             sure
             of
             possessing
             all
             that
             is
             good
             in
             other
             things
             .
          
           Now
           ,
           doth
           she
           not
           by
           these
           words
           confess
           there
           is
           some
           good
           in
           other
           things
           ,
           and
           consequently
           something
           desirable
           ?
           Why
           therefore
           doth
           she
           say
           ,
           
           That
           
             in
             all
             reason
             Creatures
             ought
             not
             to
             be
             thought
             desirable
             ?
          
           Hath
           she
           not
           told
           us
           ,
           
           
             That
             the
             desire
             of
             God
             ,
             and
             the
             desire
             of
             the
             Creature
             in
             their
             own
             natures
             ,
             are
             incompatible
             ?
          
           Why
           therefore
           doth
           she
           move
           us
           by
           this
           consideration
           ,
           to
           secure
           to
           our selves
           what
           we
           may
           not
           desire
           ?
           
           Doth
           she
           not
           add
           ,
           That
           
             he
             that
             desires
             any
             thing
             besides
             God
             ,
             what
             ever
             he
             pretends
             ,
             or
             however
             he
             deceive
             himself
             ,
             doth
             not
             truly
             love
             God.
             And
             that
             the
             Soul
             that
             moves
             
             toward
             the
             Creature
             ,
             must
             necessarily
             forsake
             the
             Creator
             ?
          
           Why
           then
           did
           she
           her self
           propose
           this
           Argument
           to
           move
           us
           to
           
             the
             Enjoyment
          
           ,
           and
           consequently
           to
           the
           desire
           
             of
             the
             Creature
          
           ?
           She
           did
           it
           doubtless
           because
           she
           found
           this
           was
           God's
           motive
           to
           
             seek
             first
             the
             Kingdom
             of
             God
             the
             Righteousness
             thereof
             ,
             that
             then
             all
             things
             else
             shall
             be
             added
             to
             us
          
           ;
           that
           this
           was
           his
           encouragement
           to
           Godliness
           ,
           that
           it
           had
           
             the
             promise
             of
             this
             life
          
           .
           But
           this
           affords
           a
           demonstration
           of
           her
           mistake
           in
           all
           that
           I
           have
           quoted
           from
           her
           ,
           for
           may
           we
           not
           desire
           what
           God
           doth
           promise
           ?
           If
           then
           he
           promiseth
           these
           Creatures
           as
           the
           reward
           of
           Godliness
           ,
           and
           
             seeking
             first
             his
             Kingdom
          
           ,
           can
           the
           desire
           of
           what
           he
           thus
           hath
           promised
           be
           
             incompatible
             with
             the
             desire
             of
             God
          
           ?
           Can
           we
           
             forsake
             the
             Creator
          
           ,
           by
           moving
           towards
           what
           he
           thus
           excites
           us
           to
           ?
           Can
           we
           
             cease
             truly
             to
             love
             God
          
           ,
           by
           desiring
           that
           which
           he
           doth
           promise
           ?
        
         
           Fourthly
           ,
           This
           Doctrine
           tends
           to
           destroy
           all
           Industry
           in
           our
           Calling
           ,
           and
           all
           pursuit
           of
           temporal
           Enjoyments
           by
           our
           honest
           Labour
           :
           
           For
           let
           me
           
             totally
             withdraw
             every
             straggling
             desire
             from
             the
             Creature
             ,
          
           and
           surely
           I
           shall
           be
           so
           
             kind
             to
             my self
          
           as
           to
           withdraw
           my
           labour
           from
           it
           .
           
           If
           
             in
             all
             ●eason
             Creatures
             not
             to
             be
             thought
             desirable
             ,
          
           't
           must
           be
           unreasonable
           to
           toil
           and
           labour
           for
           them
           ,
           and
           to
           
             eat
             them
             in
             the
             sweat
             of
             our
             brows
             :
          
           If
           none
           of
           these
           Enjoyments
           be
           worth
           my
           labour
           ,
           surely
           I
           have
           no
           ground
           to
           labour
           for
           them
           ;
           now
           where
           there
           is
           nothing
           good
           to
           me
           ,
           nothing
           desirable
           to
           be
           obtained
           by
           Labour
           ,
           there
           can
           be
           nothing
           worth
           my
           labour
           .
        
         
         
           Fifthly
           ,
           This
           Doctrine
           lays
           the
           vilest
           imputations
           upon
           the
           dispensations
           of
           God's
           Providence
           towards
           us
           .
           For
           it
           makes
           God
           encourage
           us
           to
           the
           performance
           of
           our
           Duty
           ,
           by
           promising
           ,
           
           that
           we
           
             cannot
             move
             towards
          
           without
           
             forsaking
             him
          
           ,
           nor
           desire
           without
           doing
           that
           which
           is
           
             inconsistent
             with
             true
             love
             to
             God.
          
           
           It
           lays
           this
           Imputation
           on
           the
           Just
           and
           Holy
           God
           ,
           
           that
           he
           hath
           made
           that
           our
           Sin
           which
           is
           natural
           and
           ncessary
           ,
           as
           sure
           it
           is
           to
           desire
           Food
           when
           we
           are
           hungry
           :
           It
           makes
           him
           to
           have
           planted
           in
           us
           natural
           Appetites
           ,
           or
           desires
           which
           he
           intended
           we
           should
           gratifie
           ,
           and
           yet
           hath
           not
           permitted
           us
           to
           desire
           that
           which
           alone
           can
           gratifie
           them
           .
           That
           he
           hath
           filled
           the
           Earth
           with
           his
           Blessings
           ,
           
           and
           
             given
             it
             to
             the
             Children
             of
             Man
          
           to
           no
           end
           ;
           that
           he
           hath
           caused
           
             the
             Herb
             to
             grow
             for
             the
             service
             of
             Man
             ,
          
           
           
             Wine
             to
             make
             glad
             ,
             and
             Bread
             to
             strengthen
             Man's
             heart
             ,
          
           and
           yet
           will
           not
           permit
           us
           to
           desire
           that
           Bread
           which
           gives
           us
           strength
           ,
           or
           love
           ,
           
             i.
             e.
          
           be
           pleased
           with
           that
           Wine
           which
           maketh
           our
           hearts
           glad
           .
        
         
           Why
           therefore
           doth
           the
           good
           Lady
           enquire
           ,
           
             When
             shall
             we
             be
             so
             just
             to
             God
             ,
          
           
           
             and
             so
             kind
             to
             our selves
             ,
             as
             totally
             to
             withdraw
             every
             straggling
             desire
             from
             the
             Creature
             !
          
           Is
           it
           justice
           to
           God
           to
           say
           ,
           that
           he
           requires
           us
           to
           Pray
           ,
           and
           Praise
           him
           ,
           for
           what
           he
           requires
           us
           totally
           to
           withdraw
           our
           desires
           from
           ?
           Has
           God
           required
           as
           an
           act
           of
           Justice
           that
           we
           shou●d
           not
           desire
           what
           he
           ,
           by
           promising
           as
           the
           rewa●d
           of
           our
           Obedience
           ,
           doth
           even
           cou●t
           us
           to
           desire
           ;
           and
           by
           those
           Appetites
           he
           hath
           implanted
           in
           us
           ,
           doth
           even
           force
           us
           to
           d●si●e
           ?
           〈◊〉
           it
           kindness
           to
           our selves
           to
           
             hate
             our
             ow●●●esh
          
           ,
           
           
           as
           the
           Apostle
           intimates
           he
           doth
           ,
           who
           takes
           not
           care
           to
           
             to
             nourish
             it
          
           ?
           Is
           it
           kindness
           to
           our selves
           not
           to
           desire
           for
           our selves
           that
           which
           is
           needful
           for
           the
           Body
           ?
           How
           then
           can
           it
           be
           Charity
           to
           give
           that
           to
           others
           ,
           which
           out
           of
           kindness
           we
           desire
           not
           to
           our
           own
           selves
           ?
        
         
           Again
           ,
           why
           doth
           she
           add
           ,
           That
           
             if
             we
             did
             consult
             either
             our
             Honour
             or
             Interest
             ,
          
           
           
             we
             should
             abandon
             all
             other
             desires
          
           ;
           it
           being
           
             as
             unjust
             ,
             so
             unsafe
             to
             give
             desire
             the
             least
             tendency
             towards
             any
             Object
             but
             him
             who
             is
             the
             only
             proper
             and
             adequate
             one
             .
          
        
         
           Is
           it
           our
           interest
           not
           to
           desire
           Food
           convenient
           for
           us
           ,
           or
           is
           it
           for
           our
           Honour
           to
           think
           the
           Blessings
           God
           hath
           promised
           not
           worth
           a
           wish
           ?
           Can
           it
           be
           unjust
           to
           gratifie
           my
           
             natural
             Appetites
          
           ,
           
           
             according
             to
             the
             intention
             of
             the
             God
             of
             Nature
             ?
          
           Can
           
             the
             regular
             application
             of
             the
             Faculty
             of
             desire
             to
             such
             Objects
             as
             are
             agreeable
             to
             our
             Nature
             ,
          
           be
           either
           unjust
           or
           unsafe
           ?
           Why
           then
           doth
           she
           here
           give
           us
           this
           as
           the
           Definition
           of
           that
           Pleasure
           which
           she
           declares
           to
           be
           
             the
             grand
             motive
             to
             Action
          
           ?
           
        
      
       
         
         
           CHAP.
           II.
           
        
         
           
             The
             Contents
             .
          
           
             To
             avoid
             the
             seeming
             Inconsistence
             betwixt
             the
             Love
             of
             God
             only
             ,
             and
             the
             love
             of
             my
             Neighbour
             as
             my self
             ,
             it
             is
             said
             ,
             That
             the
             Love
             of
             God
             with
             all
             our
             Heart
             enjoined
             in
             the
             First
             Commandment
             ,
             is
             the
             love
             of
             Desire
             ;
             the
             love
             of
             my
             Neighbour
             required
             in
             the
             Second
             ,
             is
             only
             Love
             of
             Benevolence
             ,
             
               §
               .
               1.
            
             
             To
             take
             off
             this
             Evasion
             it
             is
             proved
             ,
             First
             ,
             That
             the
             Love
             of
             God
             required
             in
             the
             Injunction
             to
             love
             him
             with
             all
             our
             hearts
             ,
             &c.
             cannot
             be
             discharged
             by
             a
             love
             of
             Desire
             only
             ,
             but
             requires
             also
             a
             love
             of
             Benevolence
             ,
             
               §
               .
               2.
               
               Secondly
            
             ,
             That
             though
             the
             love
             of
             our
             Neighbour
             here
             enjoined
             be
             not
             love
             of
             Desire
             of
             him
             as
             our
             good
             ,
             yet
             neither
             is
             it
             love
             of
             Benevolence
             ,
             or
             wishing
             well
             to
             him
             only
             ,
             but
             to
             the
             due
             performance
             of
             it
             ,
             a
             desire
             of
             the
             Creature
             is
             necessary
             ,
             
               §
               .
               3.
               
               Thirdly
            
             ,
             That
             the
             love
             of
             our selves
             ,
             our
             Relatives
             ,
             our
             Neighbour
             ,
             and
             our
             Friend
             (
             all
             which
             ,
             saith
             Mr.
             N.
             is
             love
             of
             Benevolence
             only
             )
             is
             indeed
             that
             love
             which
             chiefly
             opposes
             ,
             and
             obstructs
             our
             love
             to
             God
             ,
             and
             is
             the
             rise
             of
             our
             inordinate
             Affections
             to
             the
             World
             ,
             
               §
               .
               4.
               
               Fourthly
            
             ,
             That
             though
             the
             Command
             to
             l●ve
             our
             Neighbour
             as
             our selves
             ,
             doth
             not
             requir●
             us
             to
             love
             our
             Neighbour
             as
             our
             good
             ,
             yet
             〈…〉
             only
             lawful
             ,
             but
             very
             commendable
             so
             to
             do
             ,
             〈…〉
             This
             Doctrine
             ,
             That
             the
             love
             of
             God
             is
             〈◊〉
             exclusive
             of
             all
             Love
             to
             ,
             and
             desire
             of
             the
             C●●ature
             ,
             destroys
             the
             Foundation
             of
             these
             two
             〈◊〉
             
             Virtues
             ,
             Iustice
             and
             Charity
             ,
             
               §
               .
               6.
            
             
             It
             also
             casts
             a
             great
             Contempt
             upon
             the
             Works
             both
             of
             Creation
             and
             of
             Providence
             ,
             
               §
               .
               7.
            
             
          
        
         
           
           I
           Proceed
           now
           to
           my
           Second
           Head
           ,
           viz.
           to
           shew
           ,
           that
           this
           Exposition
           of
           the
           Precept
           ,
           
             to
             love
             God
             with
             all
             our
             hearts
             ,
          
           renders
           it
           contrary
           to
           the
           following
           Command
           ,
           enjoining
           us
           
             to
             love
             our
             Neighbour
             as
             our selves
             .
          
           That
           this
           is
           a
           just
           Prejudice
           ,
           if
           true
           ,
           against
           this
           new
           Invention
           the
           Admirable
           Lady
           confesseth
           ,
           and
           confirmeth
           in
           these
           words
           ;
           
           
             It
             were
             ,
             I
             confess
             ,
             a
             strong
             prejudice
             against
             their
             way
             of
             stating
             the
             Love
             of
             God
             ,
             if
             it
             were
             in
             any
             measure
             injurious
             to
             the
             right
             Understanding
             and
             due
             performance
             of
             the
             love
             we
             owe
             to
             our
             Neighbour
             .
             For
             since
             the
             Precepts
             of
             the
             Gospel
             are
             an
             exact
             and
             beautiful
             System
             of
             Wisdom
             and
             Perfection
             ;
             every
             one
             of
             whose
             Parts
             are
             so
             duly
             proportioned
             to
             the
             other
             ,
             that
             the
             result
             of
             all
             is
             perfect
             Harmony
             and
             Order
             .
             I
             must
             needs
             conclude
             ,
             that
             when
             such
             a
             sense
             is
             put
             upon
             one
             Precept
             as
             causes
             it
             to
             clash
             and
             interfere
             with
             another
             ,
             it
             cannot
             be
             the
             genuine
             meaning
             of
             it
             ;
             and
             if
             I
             cannot
             make
             over
             the
             whole
             of
             my
             desire
             to
             God
             ,
             without
             defaulking
             from
             that
             portion
             of
             love
             he
             has
             assigned
             my
             Neighbour
             ,
             I
             must
             of
             necessity
             set
             the
             signification
             of
             that
             Precept
             to
             a
             lower
             pitch
             ,
             and
             find
             out
             some
             other
             Medium
             to
             interpret
             the
             first
             and
             great
             Commandment
             .
          
           But
           then
           they
           think
           to
           salve
           the
           matter
           with
           the
           distinction
           of
           love
           ,
           into
           love
           of
           desire
           ,
           and
           love
           of
           Benevolence
           ;
           declaring
           that
           the
           former
           is
           due
           
           to
           God
           alone
           ,
           and
           is
           the
           thing
           required
           in
           the
           Commandment
           ,
           
             to
             love
             God
             with
             all
             our
             hearts
          
           ;
           the
           second
           only
           belongeth
           to
           our
           Neighbour
           ,
           and
           is
           the
           thing
           enjoined
           in
           the
           Command
           ,
           
             to
             love
             our
             Neighbour
             as
             our selves
             .
          
           Thus
           Mr.
           N.
           
           
           
             'T
             is
             most
             certain
             ,
             that
             the
             most
             entire
             love
             of
             God
             ,
             enjoined
             in
             the
             first
             Commandment
             ,
             does
             by
             no
             means
             exclude
             the
             love
             of
             our
             Neighbour
             ▪
             enjoined
             in
             the
             second
             ,
             in
             case
             these
             two
             loves
             be
             of
             two
             different
             kinds
             ;
             the
             former
             suppose
             love
             of
             Desire
             ,
             and
             the
             latter
             love
             of
             Benevolence
             ,
             there
             being
             no
             manner
             of
             Repugnancy
             between
             the
             desiring
             none
             
               but
               God
               ,
               and
               the
               wishing
               well
               to
               Men.
            
             Thus
             ,
             
               saith
               he
            
             ,
             is
             it
             in
             this
             case
             ;
             for
             the
             word
             Love
             ,
             when
             applied
             to
             God
             in
             the
             First
             Commandment
             ,
             signifies
             desiring
             him
             as
             a
             good
             ;
             and
             when
             applied
             to
             Men
             ,
             in
             the
             Second
             ,
             (
             it
             )
             signifies
             not
             desiring
             them
             as
             a
             good
             ,
             but
             desiring
             good
             to
             them
             :
             And
             cannot
             I
             thus
             love
             God
             only
             ,
             and
             my
             Neighbour
             too
             ,
             and
             so
             fulfil
             both
             Commands
             ?
             Cannot
             I
             desire
             but
             one
             thing
             only
             in
             the
             World
             ,
             and
             yet
             at
             the
             same
             time
             wish
             well
             to
             every
             thing
             else
             ?
             'T
             is
             plain
             that
             I
             may
             ,
             and
             that
             the
             entireness
             of
             my
             love
             to
             God
             ,
             does
             no
             way
             prejudice
             my
             love
             to
             my
             Neighbour
             ;
             supposing
             the
             latter
             love
             to
             be
             of
             a
             different
             kind
             from
             the
             former
             .
          
           Now
           in
           Answer
           to
           these
           Suggestions
           I
           shall
           endeavour
           to
           shew
           .
        
         
           1
           st
           ,
           That
           the
           Love
           of
           God
           required
           in
           the
           Command
           
             to
             love
             him
             with
             all
             our
             hearts
             ,
          
           is
           not
           only
           a
           love
           of
           desire
           ,
           but
           of
           Benevolence
           also
           .
        
         
         
           2
           dly
           ,
           That
           though
           the
           love
           of
           our
           Neighbour
           here
           enjoined
           be
           not
           
             love
             of
             desire
             of
             him
             as
             our
             good
          
           ;
           yet
           neither
           is
           it
           love
           of
           Benevolence
           only
           ,
           but
           that
           to
           the
           due
           performance
           of
           it
           a
           desire
           of
           the
           Creature
           is
           requisite
           ,
           which
           is
           sufficient
           to
           consute
           the
           Hypothesis
           ,
           That
           
             the
             love
             of
             God
             required
             in
             the
             command
             ,
             To
             love
             God
             with
             all
             our
             hearts
             ,
             is
             exclusive
             of
             the
             love
             of
             the
             Creature
             .
          
        
         
           3
           dly
           ,
           That
           the
           love
           of
           Benevolence
           allowed
           by
           Mr.
           N.
           and
           his
           good
           Lady
           ,
           is
           indeed
           that
           love
           which
           chiefly
           opposeth
           and
           obstructeth
           our
           true
           love
           to
           God
           ,
           and
           is
           the
           rise
           of
           our
           inordinate
           Affections
           to
           the
           World.
           
        
         
           4
           thly
           ,
           That
           though
           this
           Precept
           ,
           
             Thou
             shalt
             love
             thy
             Neighbour
             as
             thy self
             ,
          
           cannot
           be
           well
           supposed
           to
           command
           us
           
             to
             desire
             our
             Neighbour
             as
             our
             good
             ,
          
           yet
           is
           it
           not
           only
           lawful
           ,
           but
           very
           commendable
           so
           to
           do
           .
        
         
           
           First
           ,
           Then
           I
           say
           ,
           That
           
             the
             Love
             of
             God
             required
             in
             the
             Injunction
             to
             love
             him
             with
             all
             our
             Hearts
             ,
             cannot
             be
             discharged
             by
             a
             love
             of
             Desire
             only
             ,
             but
             requires
             also
             a
             love
             of
             Benevolence
             .
          
           For
           is
           the
           desire
           of
           Enjoying
           him
           all
           that
           he
           desires
           from
           us
           ,
           to
           testifie
           and
           express
           our
           love
           to
           him
           ?
           Doth
           he
           not
           require
           upon
           this
           account
           that
           we
           should
           be
           zealous
           in
           the
           promotion
           of
           his
           Honour
           ?
           That
           we
           should
           rejoice
           in
           every
           thing
           by
           which
           his
           Holy
           Name
           is
           Glorified
           ?
           That
           we
           should
           promote
           ,
           as
           much
           as
           in
           us
           lies
           ,
           the
           advancement
           of
           Piety
           ,
           and
           Holiness
           ,
           and
           Righteousness
           ,
           because
           these
           things
           are
           acceptable
           and
           well
           pleasing
           to
           him
           ?
           That
           we
           should
           endeavour
           the
           Repentance
           of
           the
           Sinner
           ,
           
           because
           this
           
             creates
             joy
             in
             
             Heaven
          
           ,
           and
           God
           is
           highly
           pleased
           with
           it
           ?
           Are
           we
           not
           therefore
           
             to
             be
             filled
             with
             the
             Fruits
             of
             Righteousness
             ,
          
           
           because
           they
           tend
           
             to
             the
             Praise
             and
             Glory
             of
             God
             ?
          
           
           Must
           not
           
             not
             our
             Works
             shine
             before
             Men
             ,
             that
             we
             may
             glorifie
             our
             heavenly
             Father
             ?
          
           
           Yea
           ,
           
             whether
             we
             eat
             or
             drink
             ,
             or
             whatever
             we
             do
             ,
          
           must
           we
           not
           do
           
             all
             to
             the
             Glory
             of
             God
             ?
          
           Should
           we
           not
           be
           grieved
           at
           ,
           and
           industrious
           to
           prevent
           whatever
           tends
           to
           the
           Dishonour
           of
           his
           Holy
           Name
           ?
           Doth
           he
           not
           enjoin
           us
           to
           do
           good
           to
           others
           for
           his
           sake
           ?
           to
           love
           his
           House
           ,
           his
           Ministers
           ,
           his
           Servants
           ,
           because
           they
           are
           related
           to
           him
           ?
           and
           require
           Servants
           to
           obey
           their
           Masters
           ,
           
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             with
             good
             well-doing
             service
             to
             the
             Lord
          
           ;
           and
           do
           we
           not
           by
           all
           these
           things
           testifie
           our
           good
           will
           to
           God.
           When
           the
           Excellent
           Lady
           saith
           of
           the
           Divine
           Lover
           ,
           
             That
             where-ever
             his
             Beloved
             is
             interested
             ,
             
             his
             Soul
             is
             all
             on
             Fire
             ;
             he
             does
             not
             pursue
             his
             Service
             with
             a
             languid
             and
             frozen
             application
             ,
             but
             with
             the
             Diligence
             and
             Zeal
             of
             Love
             ;
             He
             will
             not
             see
             his
             Beloved
             affronted
             ,
             his
             Law
             contemned
             ,
             and
             his
             Designs
             opposed
             ,
             and
             tamely
             stand
             by
             and
             hold
             his
             peace
             ,
             nor
             does
             he
             regard
             what
             himself
             may
             suffer
             ,
             but
             only
             what
             service
             he
             may
             reasonably
             hope
             to
             do
             ,
             and
             never
             is
             chary
             of
             those
             things
             we
             usually
             call
             our
             own
             ,
             whether
             Fortune
             ,
             or
             Fame
             ,
             or
             Life
             it self
             ,
             but
             only
             deliberates
             how
             he
             may
             reserve
             them
             for
             the
             most
             opportune
             season
             of
             spending
             them
             freely
             in
             his
             Beloved's
             Service
             ?
          
           Doth
           she
           not
           in
           all
           this
           speak
           of
           the
           Love
           of
           Benevolence
           ?
           Are
           not
           all
           these
           Acts
           of
           Benevolent
           affection
           to
           God
           ?
           When
           we
           are
           thus
           
           zealously
           concerned
           for
           the
           Honour
           of
           our
           Neighbour
           ,
           when
           we
           desire
           he
           may
           be
           pleased
           and
           gratified
           ,
           and
           rejoice
           when
           he
           is
           so
           ;
           and
           are
           grieved
           when
           any
           thing
           is
           done
           to
           his
           Dishonour
           ,
           or
           by
           which
           he
           is
           much
           displeased
           ;
           when
           we
           love
           any
           thing
           related
           to
           him
           ,
           and
           treat
           it
           respectfully
           for
           his
           sake
           ;
           do
           we
           not
           by
           these
           things
           shew
           our
           love
           of
           Benevolence
           to
           our
           Neighbour
           ?
           Why
           therefore
           may
           we
           not
           be
           said
           to
           testifie
           and
           express
           our
           good
           will
           to
           God
           ,
           by
           doing
           the
           like
           things
           towards
           him
           .
        
         
           The
           Excellent
           Dr.
           Barrow
           not
           only
           makes
           it
           one
           Property
           of
           true
           Love
           to
           God
           ,
           
           
             to
             bear
             the
             greatest
             good
             will
             towards
             him
             ,
          
           but
           also
           saith
           ,
           
             There
             wants
             not
             sufficient
             matter
             of
             exercising
             good
             will
             ,
             both
             in
             Affection
             and
             Action
             towards
             God
          
           ;
           (
           for
           )
           
             we
             are
             capable
             both
             of
             wishing
             ,
             and
             in
             a
             manner
             ,
             as
             he
             will
             interpret
             it
             ,
             and
             accept
             it
             ,
             of
             doing
             good
             ▪
             to
             him
             by
             our
             concurrence
             with
             him
             in
             promoting
             those
             things
             which
             he
             approves
             and
             delights
             in
             ,
             and
             in
             removing
             the
             contrary
             .
          
           Moreover
           when
           Christ
           saith
           ,
           
             He
             that
             loveth
             Father
             and
             Mother
             ,
          
           
           
             Wife
             or
             Children
             ,
             or
             his
             own
             Life
             more
             more
             than
             me
             ,
             is
             not
             worthy
             of
             me
             :
          
           Doth
           not
           the
           comparison
           require
           ,
           that
           the
           Love
           mentioned
           should
           relate
           to
           the
           same
           kind
           of
           love
           ?
           If
           then
           the
           love
           of
           Father
           and
           and
           Mother
           be
           only
           that
           of
           Benevolence
           ,
           and
           the
           love
           of
           God
           and
           Christ
           be
           that
           of
           Desire
           only
           ,
           let
           Mr.
           N.
           tell
           us
           why
           they
           may
           not
           both
           be
           very
           well
           consistent
           ,
           as
           well
           as
           the
           love
           of
           God
           ,
           and
           of
           our
           Neighbour
           are
           upon
           that
           account
           believed
           to
           be
           so
           ,
           if
           the
           love
           of
           both
           be
           that
           of
           desire
           ,
           it
           follows
           ,
           in
           opposition
           to
           his
           Grand
           Tenet
           ,
           
           that
           Creatures
           may
           be
           loved
           with
           love
           of
           Desire
           ;
           but
           if
           the
           love
           here
           mentioned
           be
           that
           of
           Benevolence
           ,
           then
           is
           it
           certain
           that
           love
           of
           Benevolence
           is
           not
           only
           due
           to
           God
           ,
           but
           also
           that
           it
           is
           due
           to
           him
           in
           an
           higher
           measure
           than
           to
           any
           Creature
           .
           And
           indeed
           this
           Matter
           needs
           to
           be
           explained
           a
           little
           ,
           and
           then
           it
           will
           scarce
           need
           a
           further
           Confirmation
        
         
           First
           ,
           Then
           we
           may
           consider
           God
           in
           his
           Divine
           Essence
           ,
           as
           an
           All-sufficient
           God
           ,
           infinitely
           happy
           in
           himself
           ,
           and
           incapable
           of
           any
           accession
           either
           to
           his
           Being
           ,
           or
           internal
           Happiness
           ;
           and
           in
           this
           sense
           to
           wish
           well
           to
           him
           ,
           or
           to
           desire
           to
           him
           Good
           ,
           is
           vain
           and
           impracticable
           ;
           and
           therefore
           considered
           thus
           ,
           he
           is
           incapable
           of
           Love
           of
           Benevolence
           .
        
         
           But
           then
           we
           may
           consider
           him
           as
           the
           great
           Governor
           of
           the
           World
           ,
           giving
           Laws
           ,
           which
           he
           would
           have
           us
           to
           observe
           ,
           and
           by
           Obedience
           to
           which
           he
           is
           glorified
           by
           Men
           ,
           and
           is
           well
           pleased
           when
           they
           do
           chearfully
           and
           readily
           comply
           with
           them
           ,
           and
           is
           dishonoured
           and
           displeased
           when
           they
           affront
           him
           by
           their
           Disobedience
           .
        
         
           We
           also
           may
           consider
           him
           according
           to
           his
           immitable
           Perfections
           ,
           and
           his
           communicable
           Attributes
           ,
           viz.
           his
           Holiness
           and
           Righteousness
           ,
           his
           Truth
           and
           Faithfulness
           ,
           his
           Goodness
           and
           Mercy
           .
           Now
           these
           being
           the
           Excellencies
           and
           Perfections
           of
           his
           own
           Nature
           ,
           which
           he
           cannot
           chuse
           but
           love
           and
           delight
           in
           ,
           he
           is
           pleased
           to
           express
           himself
           as
           one
           who
           very
           much
           desires
           that
           all
           his
           Subjects
           should
           be
           like
           him
           in
           them
           ,
           and
           to
           
           delight
           in
           all
           that
           are
           so
           ,
           and
           who
           endeavours
           to
           make
           others
           so
           ;
           he
           being
           glorified
           by
           them
           who
           promote
           these
           Excellencies
           in
           themselves
           ,
           and
           others
           ,
           and
           as
           one
           who
           is
           highly
           offended
           ,
           displeased
           ,
           and
           even
           grieved
           when
           Men
           neglect
           these
           things
           ,
           and
           act
           in
           opposition
           to
           his
           great
           Design
           of
           promoting
           these
           Perfections
           in
           Mankind
           ;
           and
           thus
           he
           is
           very
           capable
           of
           our
           Love
           of
           Benevolence
           :
           For
           whenever
           we
           do
           him
           service
           out
           of
           good
           will
           ,
           and
           pure
           desire
           to
           please
           him
           ;
           when
           we
           aspire
           to
           greater
           measures
           of
           Holiness
           ,
           and
           Righteousness
           ,
           and
           are
           Fruitful
           in
           good
           Works
           ,
           because
           these
           things
           are
           acceptable
           to
           God
           ,
           and
           tend
           to
           the
           promotion
           of
           his
           Glory
           ;
           when
           we
           endeavour
           that
           all
           with
           whom
           we
           do
           converse
           may
           advance
           in
           them
           from
           the
           same
           Principle
           ;
           in
           all
           these
           cases
           we
           express
           our
           good
           will
           to
           him
           .
           When
           we
           are
           zealous
           for
           his
           Honour
           ,
           rejoice
           to
           see
           it
           promoted
           ,
           are
           grieved
           at
           any
           thing
           which
           doth
           dishonour
           and
           displease
           him
           ,
           and
           are
           industrious
           to
           prevent
           it
           ;
           in
           this
           we
           we
           shew
           a
           Zeal
           for
           God
           ,
           and
           a
           displeasure
           against
           these
           things
           ,
           arising
           from
           a
           love
           to
           him
           .
           And
           when
           we
           love
           his
           Servants
           for
           his
           sake
           ,
           and
           our
           Neighbour
           ,
           because
           made
           after
           the
           Image
           of
           God
           ;
           this
           is
           in
           Scripture
           represented
           not
           only
           as
           an
           Indication
           ,
           but
           an
           Expression
           of
           our
           love
           to
           him
           ;
           
           For
           
             God
             is
             not
             unrighteous
          
           ,
           saith
           the
           Apostle
           ,
           
             to
             forget
             your
             labour
             of
             love
             ,
             which
             you
             have
             shewed
             to
             his
             name
             ,
             in
             that
             you
             ministred
             to
             the
             Saints
             .
          
           
           And
           
             forasmuch
             as
             you
             did
             it
             to
             one
             of
             these
             ,
          
           saith
           
             Christ
             ,
             you
             did
             it
             unto
             me
             .
          
           And
           therefore
           Crellius
           and
           Carrellaeus
           do
           well
           inform
           us
           ,
           That
           
             the
             love
             of
             God
             is
             
             strictly
             and
             most
             properly
             taken
             for
             that
             affection
             by
             which
             we
             desire
             that
             those
             things
             which
             are
             grateful
             to
             God
             may
             be
             done
             by
             us
             and
             others
             :
          
           
           
             For
             as
             love
             to
             others
             in
             the
             General
             is
             that
             affection
             by
             which
             we
             desire
             those
             things
             to
             another
             which
             are
             good
             ;
             and
             if
             that
             love
             be
             fervent
             ,
             endeavour
             ,
             as
             we
             are
             able
             ,
             to
             effect
             it
             ,
             and
             chiefly
             are
             concerned
             that
             he
             whom
             we
             love
             may
             enjoy
             what
             is
             grateful
             and
             profitable
             to
             him
             .
             So
             Charity
             ,
             or
             Love
             to
             God
             ,
             only
             ,
          
           N
           ▪
           B.
           
             those
             things
             which
             ,
             as
             we
             may
             say
             ,
             are
             good
             ,
             that
             is
             grateful
             and
             delightful
             to
             God
             ,
             as
             are
             all
             those
             things
             which
             conduce
             to
             his
             Honour
             ,
             or
             are
             otherwise
             according
             to
             his
             Will.
          
           And
           indeed
           the
           desire
           of
           enjoying
           God
           as
           the
           chiefest
           good
           ,
           is
           so
           natural
           ,
           so
           deeply
           rooted
           in
           self-Love
           ,
           that
           it
           bears
           an
           affinity
           to
           that
           general
           desire
           of
           Happiness
           ,
           which
           Philosophers
           will
           not
           allow
           to
           be
           Virtuous
           ,
           or
           Praise-worthy
           ,
           because
           it
           is
           not
           free
           ,
           but
           natural
           ;
           but
           this
           Love
           of
           Benevolence
           to
           him
           is
           a
           more
           pure
           Fla●●
           a
           more
           noble
           and
           disinterested
           Affection
           ;
           the
           desire
           that
           he
           may
           be
           Glorified
           by
           others
           ,
           and
           that
           he
           may
           not
           be
           Dishonoured
           by
           them
           ,
           is
           the
           desire
           of
           that
           on
           which
           our
           Happiness
           doth
           not
           depend
           ,
           and
           so
           it
           is
           a
           love
           which
           Centers
           upon
           God
           alone
           without
           respect
           
           unto
           our selves
           ;
           it
           also
           shews
           a
           stronger
           compliance
           of
           our
           Will
           with
           the
           Will
           of
           God
           ,
           a
           greater
           Sympathy
           of
           Affections
           ,
           a
           stronger
           Complacency
           in
           Goodness
           ,
           an
           higher
           Resemblance
           of
           Divine
           Perfections
           ,
           than
           our
           desire
           of
           the
           chief
           Good
           imports
           ,
           and
           so
           it
           renders
           us
           more
           partakers
           of
           the
           Divine
           Nature
           ,
           and
           so
           more
           acceptable
           and
           lovely
           in
           the
           sight
           of
           God.
           Love
           of
           Benevolence
           is
           therefore
           due
           to
           God
           ,
           as
           well
           as
           to
           my
           my
           Neighbour
           ,
           and
           so
           the
           love
           of
           God
           and
           of
           Neighbour
           is
           not
           on
           that
           account
           of
           different
           kinds
           .
           And
           if
           it
           cannot
           be
           denied
           that
           this
           is
           true
           and
           genuine
           love
           of
           God
           ,
           it
           cannot
           be
           denied
           that
           this
           love
           also
           is
           required
           in
           the
           Command
           ,
           
             To
             love
             the
             Lord
             with
             all
             our
             Heart
             ,
             and
             all
             our
             Soul
          
           ;
           and
           then
           it
           is
           demonstratively
           evident
           ,
           that
           Phrase
           cannot
           exclude
           the
           love
           of
           any
           Creature
           ,
           because
           it
           is
           confessed
           ,
           that
           with
           this
           love
           of
           Benevolence
           we
           are
           to
           
             love
             our
             Neighbour
             as
             our selves
          
           .
        
         
           
           Secondly
           ,
           I
           add
           ,
           That
           
             the
             Duty
             of
             Love
             I
             owe
             to
             my
             Neighbour
             cannot
             be
             discharged
             by
             a
             love
             of
             Benevolence
             ,
             or
             by
             wishing
             well
             to
             him
             only
             ,
             but
             that
             it
             imports
             also
             a
             love
             of
             Beneficence
             ,
             or
             a
             sincere
             endeavour
             of
             doing
             all
             the
             good
             I
             can
             to
             him
             .
          
           This
           is
           self-evident
           ,
           and
           confessed
           by
           Mr.
           N.
           when
           he
           saith
           ,
           It
           makes
           us
           ready
           
             not
             only
             to
             wish
             them
          
           ,
           
           
             but
             to
             do
             them
             all
             the
             good
             we
             can
             ;
             to
             wish
             and
             to
             do
             well
             to
             them
             ,
             to
             desire
             good
             to
             them
             all
             ,
             and
             to
             do
             them
             good
             as
             far
             as
             we
             have
             Opportunity
             .
          
           And
           of
           this
           St.
           Iames
           sufficiently
           informs
           us
           ,
           when
           he
           saith
           ,
           
           That
           to
           wish
           well
           to
           our
           Brother
           ,
           to
           wish
           he
           may
           
             be
             warm
             and
             cloathed
          
           ,
           without
           
           
             affording
             him
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             the
             things
             which
             are
             profitable
             to
             the
             Body
             ,
          
           is
           an
           unprofitable
           piece
           of
           Charity
           .
           And
           yet
           how
           is
           it
           possible
           we
           should
           be
           able
           ,
           or
           even
           desirous
           to
           afford
           him
           what
           is
           necessary
           for
           the
           Body
           ,
           if
           we
           our selves
           may
           not
           desire
           the
           things
           that
           are
           so
           ?
           Let
           us
           reflect
           upon
           those
           acts
           of
           Charity
           to
           our
           Neighbour
           ,
           for
           which
           our
           Lord
           hath
           promised
           to
           us
           the
           Kingdom
           ,
           and
           we
           shall
           easily
           discern
           we
           cannot
           do
           them
           ,
           without
           desire
           of
           the
           Creature
           as
           their
           Good.
           For
           can
           we
           
             feed
             the
             Hungry
          
           ,
           or
           
             give
             drink
             to
             the
             Thirsty
          
           ,
           without
           desiring
           to
           have
           Food
           and
           Drink
           to
           give
           them
           ?
           Can
           we
           
             take
             the
             Stranger
             in
          
           ,
           without
           desiring
           an
           House
           in
           which
           we
           may
           receive
           him
           ?
           Or
           
             Cloath
             the
             Naked
          
           ,
           without
           desiring
           to
           have
           wherewith
           to
           Cloath
           him
           ?
           'T
           is
           therefore
           certain
           ,
           that
           we
           cannot
           discharge
           this
           Christian
           Duty
           to
           our
           Neighbour
           ,
           without
           a
           desire
           of
           ,
           and
           an
           endeavour
           also
           to
           enjoy
           the
           Creature
           ,
           and
           then
           it
           must
           be
           also
           certain
           ,
           that
           the
           Love
           of
           God
           is
           not
           exclusive
           of
           all
           love
           ,
           and
           all
           desire
           of
           the
           Creature
           .
        
         
           Besides
           ,
           we
           by
           this
           Precept
           are
           obliged
           
             to
             love
             our
             Brother
             as
             our selves
          
           ;
           now
           are
           we
           barely
           to
           wish
           well
           to
           our selves
           ,
           and
           not
           desire
           Life
           ,
           Health
           ,
           Sleep
           ,
           Ease
           ,
           Comfort
           ,
           and
           all
           the
           Necessaries
           of
           this
           present
           Life
           ?
           If
           then
           we
           are
           to
           love
           our
           Neighbour
           as
           our selves
           ,
           that
           love
           must
           certainly
           engage
           us
           to
           desire
           for
           our
           Brother
           the
           continuance
           of
           Life
           ,
           Health
           ,
           Ease
           and
           Comfort
           ,
           and
           all
           the
           Necessaries
           of
           this
           present
           Life
           ;
           and
           also
           that
           we
           may
           have
           what
           will
           enable
           us
           to
           minister
           to
           him
           in
           these
           things
           .
        
         
         
           
           But
           ,
           saith
           Mr.
           N.
           
           
             
               Our
               love
               of
               our selves
            
             is
             not
             love
             of
             Desire
             ,
             but
             Benevolence
             ;
             for
             whosoever
             reflects
             upon
             the
             love
             of
             himself
             ,
             will
             presently
             perceive
             that
             't
             is
             not
             a
             desire
             of
             himself
             as
             his
             Good
             ,
             but
             a
             desire
             of
             some
             Good
             to
             himself
             ,
             as
             appears
             from
             the
             Vulgar
             Expression
             ,
             
               Charity
               begins
               at
               Home
            
             ;
             and
             from
             the
             Vice
             of
             Self-love
             ,
             by
             which
             we
             mean
             
               a
               Craving
            
             ,
             N.
             B.
             
               and
               seeking
               after
               more
               than
               comes
               to
               a
               Man's
               share
               ,
               without
               having
               any
               regard
               to
               the
               Community
               ,
               or
               a
               greedy
               pursuit
               of
               our
               Private
               Interest
               ,
               in
               opposition
               to
               that
               of
               the
               Publick
               .
            
          
        
         
           
           I
           Answer
           ,
           Let
           this
           be
           granted
           ,
           hath
           he
           not
           in
           these
           words
           said
           enough
           to
           destroy
           his
           own
           Hypothesis
           ,
           That
           the
           Creature
           must
           not
           be
           desired
           as
           our
           Good
           ?
           For
           if
           Self-love
           be
           a
           desire
           of
           something
           good
           to
           my self
           ,
           if
           I
           may
           
             Crave
             and
             Seek
             after
             as
             much
             as
             comes
             to
             my
             Share
          
           ;
           If
           I
           may
           
             pursue
             my
             private
             Interest
          
           as
           far
           as
           I
           can
           do
           it
           ,
           
             without
             Opposition
             to
             the
             Publick
          
           ;
           then
           it
           will
           follow
           ,
           that
           if
           any
           Creature
           can
           be
           good
           for
           me
           ,
           if
           any
           portion
           of
           them
           may
           fall
           to
           my
           share
           ,
           if
           it
           may
           be
           for
           my
           Interest
           to
           pursue
           any
           of
           them
           ,
           I
           may
           so
           far
           Desire
           and
           Crave
           them
           ,
           and
           then
           my
           Love
           of
           God
           cannot
           exclude
           my
           Love
           or
           my
           Desire
           of
           them
           .
        
         
           2
           dly
           ,
           Though
           Mr.
           N.
           saith
           ,
           
             'T
             is
             most
             undoubtedly
             so
             ,
             that
             my
             Love
             of
             my self
             is
             not
             Love
             of
             Desire
          
           :
           Both
           Scripture
           and
           Reason
           most
           undoubtedly
           declare
           the
           contrary
           ;
           for
           Self-Preservation
           ,
           and
           the
           continuance
           of
           Life
           ,
           are
           the
           natural
           Desires
           of
           all
           Men
           :
           Now
           these
           are
           truly
           a
           Desire
           of
           our selves
           ,
           that
           is
           of
           something
           of
           our selves
           which
           we
           have
           not
           
           already
           ,
           
           and
           yet
           this
           
             desire
             of
             Life
             ,
             and
             love
             of
             many
             Days
             ,
          
           being
           only
           the
           desire
           of
           what
           God
           doth
           promise
           as
           the
           Reward
           of
           our
           Obedience
           ;
           it
           is
           unquestionably
           the
           Desire
           of
           something
           Good
           for
           us
           ,
           and
           so
           of
           something
           which
           Self-love
           doth
           prompt
           us
           to
           desire
           .
           When
           Christ
           requires
           us
           to
           love
           him
           more
           than
           Life
           it self
           ,
           and
           God
           enjoins
           his
           People
           to
           obey
           his
           Precepts
           ,
           
           
             that
             they
             may
             live
          
           ,
           do
           not
           all
           these
           things
           teach
           us
           ,
           That
           the
           continuance
           of
           Life
           is
           a
           thing
           desirable
           ,
           and
           that
           we
           may
           
             love
             many
             days
          
           ?
           Now
           this
           only
           Happiness
           to
           be
           the
           desire
           of
           some
           Good
           to
           us
           ,
           because
           the
           desire
           of
           our selves
           ,
           
             i.
             e.
          
           of
           the
           continuance
           of
           our
           Being
           is
           the
           desire
           of
           some
           Good
           to
           us
           ,
           and
           is
           at
           once
           the
           desire
           of
           our selves
           ,
           and
           the
           continuance
           of
           Good
           ;
           that
           is
           ,
           of
           Being
           to
           our selves
           .
           And
           this
           we
           learn
           from
           Mr.
           N.
           himself
           in
           these
           very
           Letters
           ,
           whereof
           he
           saith
           ,
           
           That
           
             since
             our
             Being
             is
             in
             it self
             a
             Good
             ,
             and
             the
             Foundation
             of
             all
             the
             Good
             that
             we
             do
             ,
             or
             shall
             ever
             enjoy
             ,
             it
             can
             be
             no
             sooner
             received
             that
             it
             brings
             an
             Obligation
             of
             loving
             our
             Creator
          
           :
           For
           if
           our
           Being
           is
           
             in
             it self
             a
             Good
          
           ,
           must
           it
           not
           be
           our
           Good
           ?
           Must
           not
           the
           continuance
           of
           it
           be
           the
           continuance
           of
           our
           Good
           ?
           Doth
           it
           not
           therefore
           lay
           an
           Obligation
           on
           us
           to
           love
           our
           Creator
           ,
           because
           we
           by
           receiving
           it
           have
           received
           Good
           from
           him
           ?
           And
           if
           our
           Being
           is
           the
           Being
           of
           our selves
           ,
           must
           not
           the
           love
           of
           it
           be
           the
           love
           of
           our selves
           ?
           and
           the
           desire
           of
           the
           continuance
           of
           it
           ,
           be
           the
           desire
           of
           the
           continuance
           of
           our selves
           .
        
         
         
           
           Thirdly
           ,
           That
           
             the
             love
             of
             Benevolence
             is
             indeed
             that
             love
             which
             chiefly
             opposeth
             and
             obstructeth
             our
             true
             love
             to
             God
             ,
             and
             is
             the
             rise
             of
             our
             inordinate
             Affections
             to
             the
             World
             ,
          
           is
           also
           very
           evident
           .
           For
           ,
        
         
           
           1.
           
           That
           the
           love
           of
           our selves
           is
           love
           of
           Benevolence
           ,
           he
           and
           this
           Lady
           have
           informed
           us
           .
        
         
           
             Now
             This
             ,
             saith
             the
             Excellent
             Dr.
             
               Barrow
               ,
               is
               the
               Root
               from
               which
               all
               other
               Vices
               do
               grow
               ,
               and
               without
               which
               hardly
               any
               Sin
               could
               subsist
            
             ;
             the
             chief
             Vices
             especially
             have
             an
             obvious
             and
             evident
             dependance
             upon
             it
             .
          
           
             All
             Impiety
             doth
             involve
             a
             loving
             our selves
             in
             undue
             manner
             and
             measure
             ,
             so
             that
             we
             set
             our selves
             in
             our
             Esteem
             and
             Affection
             before
             God
             ;
             we
             prefer
             our
             own
             Conceits
             to
             his
             Judgment
             and
             Advice
             ;
             we
             raise
             our
             Pleasure
             above
             his
             Will
             and
             Authority
             .
          
           
             From
             hence
             particularly
             ,
             by
             a
             manifest
             Extraction
             ,
             are
             derived
             those
             chief
             and
             common
             Vices
             ,
             Pride
             ,
             Ambition
             ,
             Envy
             ,
             Avarice
             ,
             Intemperance
             ,
             Injustice
             ,
             Uncharitableness
             ,
             Peevishness
             ,
             Stubbornness
             ,
             Discontent
             ,
             and
             Impatience
             .
             For
             ,
          
           
             We
             overvalue
             our selves
             ,
             our
             Qualities
             and
             Endowments
             ,
             our
             Powers
             and
             Abilities
             ,
             our
             Fortunes
             and
             external
             Advantages
             ;
             hence
             we
             are
             so
             Proud
             ,
             that
             is
             ,
             so
             Lofty
             in
             our
             Conceits
             ,
             and
             Fastuous
             in
             our
             Demeanors
             .
          
           
             We
             would
             be
             the
             only
             Men
             ,
             or
             most
             considerable
             in
             the
             World
             ;
             hence
             are
             we
             Ambitious
             ;
             hence
             continually
             ,
             with
             unsatiable
             greediness
             ,
             we
             do
             affect
             and
             strive
             
             to
             procure
             encrease
             of
             Reputation
             ,
             of
             Power
             ,
             of
             Dignity
             .
          
           
             We
             would
             engross
             to
             our selves
             all
             sorts
             of
             good
             Things
             in
             the
             highest
             degree
             ;
             hence
             enviously
             we
             become
             jealous
             of
             the
             Works
             and
             Virtue
             we
             grudge
             ,
             and
             repine
             at
             the
             Prosperity
             of
             others
             ,
             as
             if
             they
             defalked
             somewhat
             from
             our
             Excellency
             ,
             or
             did
             Eclipse
             the
             brightness
             of
             our
             Fortune
             .
          
           
             We
             desire
             to
             be
             not
             only
             full
             in
             our
             Enjoyment
             ,
             but
             free
             and
             absolute
             in
             our
             Dominion
             of
             Things
             ,
             not
             only
             secure
             from
             needing
             the
             Succour
             of
             other
             Men
             ,
             but
             independant
             in
             regard
             to
             God's
             Providence
             :
             Hence
             are
             we
             so
             covetous
             of
             Wealth
             ;
             hence
             we
             so
             eagerly
             scrape
             it
             ,
             and
             so
             carefully
             hoard
             it
             up
             .
          
           
             We
             can
             refuse
             our
             dear
             selves
             no
             satisfaction
             ,
             although
             unreasonable
             and
             hurtful
             ,
             therefore
             we
             so
             greedily
             gratifie
             sensual
             Appetites
             in
             unlawful
             ,
             or
             excessive
             Enjoyments
             of
             Pleasure
             .
          
           
             Being
             blinded
             or
             transported
             with
             fond
             Dotage
             on
             our selves
             ,
             we
             cannot
             discern
             ,
             or
             will
             not
             regard
             what
             is
             due
             to
             others
             :
             Hence
             are
             we
             apt
             ,
             upon
             occasion
             ,
             to
             do
             them
             wrong
             .
          
           
             Love
             to
             our selves
             doth
             in
             such
             manner
             suck
             in
             ,
             and
             swallow
             up
             our
             Spirits
             ;
             doth
             so
             pinch
             in
             ,
             and
             contract
             our
             Hearts
             ;
             doth
             ,
             according
             to
             its
             Computation
             ,
             so
             confine
             and
             abridge
             our
             Interests
             ,
             that
             we
             cannot
             in
             our
             Affection
             ,
             or
             in
             real
             expression
             of
             Kindness
             tend
             outwards
             ,
             that
             we
             can
             afford
             little
             good
             Will
             ,
             or
             impart
             little
             Good
             to
             others
             .
          
           
           
             Deeming
             our selves
             extreamly
             Wise
             ,
             and
             worthy
             of
             Regard
             ;
             we
             cannot
             endure
             to
             be
             contradicted
             in
             our
             Opinion
             ,
             or
             cross'd
             in
             our
             Honour
             :
             Hence
             ,
             upon
             any
             such
             Occasion
             ,
             our
             Choler
             riseth
             ,
             and
             easily
             we
             break
             forth
             into
             violent
             Heats
             of
             Passion
             .
          
           
             From
             the
             like
             Causes
             it
             is
             that
             we
             cannot
             willingly
             stoop
             to
             due
             Obeisance
             of
             our
             Superiors
             ,
             in
             Reverence
             to
             their
             Persons
             ,
             and
             Observance
             of
             their
             Laws
             ,
             that
             we
             cannot
             contentedly
             acquiesce
             in
             the
             Station
             or
             Portion
             assigned
             us
             by
             Providence
             ,
             that
             we
             cannot
             patiently
             support
             our
             Condition
             ,
             or
             accept
             the
             Events
             befalling
             us
             .
          
           
             In
             fine
             ,
             if
             surveying
             all
             the
             several
             kinds
             of
             naughty
             Dispositions
             in
             our
             Souls
             ,
             and
             of
             Miscarriages
             in
             our
             Lives
             ,
             we
             do
             scan
             their
             particular
             Nature
             ,
             and
             search
             into
             their
             Original
             Causes
             ,
             we
             shall
             find
             inordinate
             Self-love
             to
             be
             a
             main
             Ingredient
             ,
             and
             a
             common
             Source
             of
             them
             all
             .
          
        
         
           In
           particular
           ,
           the
           love
           of
           Life
           ,
           which
           is
           by
           them
           esteemed
           Love
           of
           Benevolence
           ,
           to
           what
           base
           Fears
           ,
           and
           sordid
           Actions
           doth
           it
           not
           expose
           us
           ?
           How
           many
           myriads
           have
           lost
           their
           Reputation
           ,
           Honesty
           ,
           their
           Conscience
           ,
           and
           their
           own
           Souls
           to
           save
           it
           ?
           This
           therefore
           is
           that
           piece
           of
           Self-denial
           so
           oft
           inculcated
           ,
           so
           vehemently
           pressed
           in
           Scripture
           ,
           that
           we
           may
           continue
           
             Christ's
             Disciples
          
           ,
           and
           may
           be
           Faithful
           to
           him
           to
           the
           Death
           .
           The
           immoderate
           love
           of
           it
           being
           that
           which
           is
           especially
           pronounced
           inconsistent
           with
           the
           love
           of
           God
           ,
           and
           with
           Fidelity
           to
           Christ.
           
           Hence
           he
           so
           often
           saith
           ,
           
           
             He
             that
             findeth
             his
             own
             Life
             shall
             lose
             it
             ;
             and
             he
             that
             loseth
             his
             life
             for
             my
             sake
             shall
             find
             it
             .
          
           
           And
           
             if
             any
             Man
             come
             to
             me
             ,
             and
             hateth
             not
             his
             own
             Life
             ,
             he
             cannot
             be
             my
             Disciple
             .
          
           Can
           therefore
           any
           Person
           doubt
           whether
           this
           self-love
           ,
           this
           love
           of
           Life
           ,
           be
           not
           as
           much
           forbid
           by
           the
           Command
           of
           loving
           God
           with
           all
           our
           Hearts
           ;
           as
           the
           desire
           of
           Houses
           ,
           Lands
           ,
           or
           any
           temporal
           Possessions
           ,
           or
           think
           it
           less
           obstructive
           of
           ,
           or
           inconsistent
           with
           it
           ,
           because
           it
           is
           love
           of
           Benevolence
           ?
           But
           will
           Mr.
           N.
           or
           his
           Good
           Lady
           ,
           by
           reason
           of
           the
           mischievous
           Effects
           of
           this
           Self-love
           ,
           this
           love
           of
           Life
           ,
           perswade
           the
           World
           that
           no
           Man
           ought
           to
           love
           himself
           at
           all
           ,
           or
           desire
           at
           all
           the
           Preservation
           of
           his
           Life
           ?
           And
           yet
           would
           they
           be
           pleased
           to
           revise
           their
           Arguments
           ,
           and
           those
           especially
           which
           are
           taken
           from
           the
           Consideration
           of
           the
           Danger
           of
           the
           Love
           of
           the
           Creature
           ,
           they
           would
           soon
           perceive
           they
           were
           of
           equal
           Force
           against
           all
           love
           of
           our selves
           ,
           and
           of
           our
           lives
           .
        
         
           Again
           ,
           the
           love
           of
           Parents
           ,
           Children
           ,
           Husbands
           ,
           Wives
           ,
           Relations
           ,
           Friends
           ,
           is
           love
           of
           Benevolence
           ;
           and
           yet
           it
           is
           the
           Root
           of
           many
           and
           great
           Vices
           ,
           it
           is
           that
           which
           renders
           it
           exceeding
           difficult
           to
           obey
           the
           Laws
           of
           Christ
           ,
           when
           they
           once
           come
           in
           Competition
           with
           these
           Beloved's
           of
           our
           Souls
           ;
           for
           where
           there
           is
           by
           Nature
           the
           closest
           Union
           ,
           and
           the
           most
           intimate
           Affection
           ,
           it
           must
           be
           very
           difficult
           to
           burst
           these
           Bonds
           asunder
           ,
           and
           disingage
           our
           Hearts
           from
           them
           .
           Hence
           that
           great
           Duty
           of
           Self-denial
           is
           still
           expressed
           by
           loving
           God
           more
           than
           these
           ;
           
           for
           ,
           He
           ,
           saith
           Christ
           ,
           
             that
             loveth
             Father
             and
             Mother
             ,
             Son
             or
             
             Daughter
             more
             than
             me
             ,
             is
             not
             worthy
             of
             me
             .
          
           And
           by
           a
           comparative
           hatred
           of
           them
           ,
           for
           ,
           He
           ,
           
           saith
           Christ
           ,
           
             that
             hateth
             not
             Father
             and
             Mother
             ,
             Wife
             and
             Children
             ,
             Brothers
             and
             Sisters
             —
             cannot
             be
             my
             Disciple
             .
          
        
         
           Moreover
           ,
           doth
           not
           Experience
           convince
           us
           ,
           that
           from
           the
           excessive
           love
           we
           bear
           to
           our
           Relations
           ,
           beloved
           Sects
           and
           Parties
           ,
           mostly
           proceeds
           that
           Strife
           ,
           Debate
           and
           Variance
           ,
           those
           Quarrels
           and
           Contentions
           ,
           that
           Wrath
           ,
           Hatred
           ,
           Envy
           ,
           Bitterness
           of
           Spirit
           ;
           those
           Schisms
           ,
           Factions
           and
           Seditions
           ;
           those
           Animosities
           and
           Heart-burnings
           ;
           those
           Calumnies
           ,
           Detractions
           ,
           rash
           Censures
           ,
           which
           are
           in
           the
           World
           ?
        
         
           Is
           not
           this
           one
           great
           Root
           of
           that
           Avarice
           ,
           that
           scraping
           for
           the
           World
           ,
           that
           hoarding
           of
           it
           up
           ,
           that
           want
           of
           Charity
           we
           complain
           of
           that
           Men
           are
           very
           desirous
           to
           advance
           their
           Families
           ,
           and
           leave
           them
           in
           great
           Plenty
           and
           Splendor
           in
           the
           World
           ?
        
         
           Can
           it
           be
           therefore
           doubted
           ,
           Whether
           this
           love
           of
           Benevolence
           be
           one
           great
           thing
           forbidden
           in
           this
           Injunction
           ,
           
             To
             love
             the
             Lord
             with
             all
             our
             Heart
             ,
          
           &c.
           or
           whether
           it
           be
           not
           inconsistent
           with
           it
           as
           that
           love
           of
           the
           Creature
           ,
           of
           
             Houses
             ,
             Lands
          
           ,
           joined
           with
           it
           in
           the
           Text
           ;
           which
           Men
           do
           often
           part
           with
           to
           preserve
           the
           Life
           of
           these
           Beloveds
           ?
           But
           will
           Good
           Mr.
           N.
           or
           the
           Lady
           ,
           hence
           conclude
           ,
           That
           
             the
             Love
             of
             God
             with
             all
             our
             Hearts
             ,
          
           is
           entirely
           exclusive
           of
           all
           Love
           of
           Benevolence
           to
           Father
           or
           Mother
           ,
           Wife
           or
           Children
           ?
        
         
           
           Fourthly
           ,
           That
           
             though
             this
             Precept
             thou
             shalt
          
           
           
             love
             thy
             Neighbour
             as
             thy self
             cannot
             be
             reasonably
             
             supposed
             to
             command
             us
             to
             desire
             our
             Neighbour
             as
             our
             Good
             ;
             yet
             is
             it
             not
             only
             lawful
             ,
             but
             very
             commendable
             so
             to
             do
             .
          
           I
           say
           ,
           the
           Command
           to
           love
           our
           Neighbour
           cannot
           be
           
             a
             Command
             to
             desire
             him
             as
             our
             Good
             ,
          
           because
           the
           love
           of
           my
           Neighbour
           is
           this
           love
           of
           another
           as
           such
           ,
           the
           wishing
           well
           ,
           and
           doing
           good
           to
           another
           ,
           without
           a
           formal
           respect
           to
           my self
           ;
           whereas
           loving
           another
           
             as
             a
             Good
             to
             me
          
           ,
           is
           properly
           Self-love
           .
           The
           true
           reason
           then
           why
           I
           cannot
           love
           my
           Neighbour
           in
           the
           Sense
           here
           required
           ,
           
             with
             love
             of
             desire
             as
             a
             Good
             to
             me
             ,
          
           is
           not
           because
           he
           is
           a
           Creature
           ,
           for
           I
           my self
           am
           a
           Creature
           ,
           and
           yet
           may
           love
           my self
           ,
           as
           I
           have
           proved
           ,
           with
           a
           love
           of
           Desire
           ;
           and
           I
           may
           love
           and
           desire
           those
           temporal
           good
           Things
           God
           hath
           promised
           ,
           though
           they
           be
           only
           Creatures
           ;
           but
           because
           whatsoever
           I
           thus
           love
           ,
           must
           be
           affected
           ,
           and
           desired
           from
           Self-love
           ,
           and
           not
           from
           love
           unto
           another
           .
        
         
           Nevertheless
           ,
           it
           is
           very
           evident
           that
           I
           may
           ,
           and
           sometimes
           ought
           to
           desire
           my
           Neighbour
           
             as
             a
             Good
             to
             me
          
           .
           For
           ,
           is
           there
           not
           such
           a
           thing
           as
           a
           good
           Friend
           ,
           a
           good
           Companion
           ,
           a
           good
           Neighbour
           ,
           a
           good
           Counsellor
           ;
           and
           may
           not
           I
           want
           ,
           and
           so
           have
           reason
           to
           desire
           this
           Friend
           ,
           Companion
           ,
           Neighbour
           ,
           Counsellor
           ,
           as
           a
           Good
           to
           me
           ?
           Are
           not
           such
           Persons
           very
           needful
           and
           beneficial
           to
           us
           in
           this
           Life
           ?
           And
           will
           not
           Self-love
           teach
           us
           to
           desire
           what
           is
           so
           needful
           and
           so
           beneficial
           to
           us
           ?
           May
           not
           the
           Parish
           of
           B.
           desire
           that
           Mr.
           N.
           may
           continue
           their
           Minister
           ,
           as
           being
           a
           Good
           to
           them
           ?
           When
           Great
           and
           Good
           Men
           are
           in
           danger
           to
           be
           taken
           from
           us
           by
           Sickness
           ,
           or
           the
           Casualties
           of
           War
           ,
           how
           heartily
           do
           we
           
           pray
           for
           the
           continuance
           and
           preservation
           of
           their
           Lives
           ?
           And
           do
           we
           not
           desire
           this
           as
           a
           publick
           Good
           ?
           And
           when
           we
           grieve
           for
           them
           as
           dead
           ,
           and
           gone
           into
           a
           State
           of
           Happiness
           ,
           can
           we
           do
           this
           out
           of
           Benevolence
           to
           them
           ?
           Or
           ,
           do
           we
           not
           so
           from
           the
           Sense
           of
           our
           own
           Loss
           of
           one
           so
           good
           ,
           and
           so
           desirable
           to
           us
           ?
           
           Did
           not
           Ioash
           weep
           over
           Elisha
           ,
           because
           he
           was
           
             the
             Charriot
             of
             Israel
             ,
             and
             the
             Horsemen
             thereof
             ?
          
           
           Did
           not
           all
           Iudah
           and
           
             Ierusalem
             mourn
             for
             Iosiah
          
           ,
           because
           they
           said
           ,
           
             Under
             his
             shadow
             we
             shall
             live
             among
             the
             Heathens
             ?
          
           
           Are
           not
           Good
           and
           Righteous
           Men
           the
           greatest
           Blessings
           to
           a
           Nation
           ,
           and
           may
           we
           not
           then
           desire
           the
           continuance
           and
           encrease
           of
           them
           as
           our
           Good
           ?
           Does
           not
           the
           Psalmist
           speak
           of
           God's
           Saints
           and
           Servants
           ,
           
           as
           
             the
             Excellent
             in
             whom
             was
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             all
             his
             desire
             ?
          
           
           Does
           not
           Mr.
           N.
           say
           ,
           
             There
             are
             some
             things
             which
             I
             love
             with
             great
             Passion
             ,
             such
             as
             are
             Conversation
             with
             select
             Friends
             ?
          
           Is
           not
           
             Vir
             desiderii
          
           ,
           
           the
           Scripture
           Expression
           ,
           for
           a
           Person
           highly
           beloved
           ?
           And
           may
           not
           
             Madam
             B.
          
           and
           
             Madam
             I.
          
           be
           to
           the
           Lady
           ,
           
             Mulier
             desiderii
          
           ?
           What
           ,
           
           though
           
             they
             cannot
             supply
             our
             Wants
          
           ,
           yet
           if
           they
           can
           supply
           any
           of
           them
           ,
           our
           want
           of
           good
           Company
           ,
           Instruction
           ,
           Learning
           ,
           Knowledge
           ,
           Health
           ,
           may
           they
           not
           be
           desired
           on
           that
           account
           ?
           What
           though
           
             they
             must
             seek
             their
             Felicity
             abroad
             ,
          
           
           
             and
             cannot
             be
             their
             own
             chief
             Good
             ,
          
           can
           this
           
             authorize
             us
             wholly
             to
             withdraw
             our
             Hearts
             from
             our
             Neighbour
             ,
          
           or
           from
           a
           faithful
           Friend
           ,
           who
           is
           
             better
             to
             us
             than
             a
             Brother
             ,
          
           
           and
           never
           to
           desire
           any
           Conversation
           with
           him
           for
           our
           Good
           ?
           'T
           is
           therefore
           evident
           from
           those
           Considerations
           ,
           
           That
           we
           may
           not
           only
           desire
           Good
           to
           our
           Neighbour
           ,
           but
           that
           we
           may
           also
           desire
           him
           as
           a
           Good
           to
           us
           .
        
         
           Thirdly
           ,
           
           I
           add
           ,
           that
           this
           Opinion
           ,
           That
           the
           Love
           of
           God
           is
           absolutely
           exclusive
           of
           all
           love
           to
           ,
           and
           all
           desire
           of
           the
           Creature
           ,
           destroys
           the
           whole
           Foundation
           of
           these
           two
           great
           Virtues
           ,
           Justice
           and
           Charity
           :
           For
           ,
        
         
           1.
           
           This
           is
           the
           natural
           Foundation
           of
           all
           Justice
           ,
           
             Thou
             shalt
             do
             to
             others
             ,
             as
             thou
             wouldst
             be
             dealt
             with
             .
          
           If
           then
           the
           love
           of
           God
           obligeth
           me
           to
           have
           no
           love
           ,
           and
           no
           desire
           of
           the
           Creature
           ,
           it
           must
           oblige
           me
           to
           have
           no
           desire
           to
           preserve
           my
           own
           Life
           ,
           my
           Health
           ,
           my
           Goods
           ,
           my
           Wife
           ,
           my
           Servant
           ,
           or
           any
           other
           Creature
           that
           is
           mine
           ;
           and
           then
           no
           Obligation
           can
           be
           laid
           upon
           me
           from
           this
           Rule
           of
           Christ
           ,
           To
           desire
           to
           preserve
           the
           Life
           ,
           Health
           ,
           Goods
           ,
           Relations
           of
           my
           Neighbour
           ,
           or
           any
           other
           thing
           that
           is
           his
           .
           Nor
           if
           I
           suffer
           them
           to
           be
           impair'd
           ,
           can
           I
           have
           any
           inward
           Sense
           ,
           that
           I
           do
           that
           to
           others
           which
           I
           would
           not
           have
           done
           unto
           my
           own
           self
           .
        
         
           2.
           
           All
           Charity
           ,
           or
           Love
           unto
           my
           Brother
           ,
           depends
           upon
           this
           Precept
           ,
           
             Thou
             shalt
             love
             thy
             Brother
             as
             thy self
             .
          
           Now
           if
           this
           love
           to
           my self
           doth
           naturally
           produce
           within
           me
           a
           desire
           of
           all
           things
           that
           will
           do
           me
           good
           ,
           
             i.
             e.
          
           a
           desire
           of
           the
           continuance
           of
           my
           Being
           ,
           and
           so
           of
           all
           things
           necessary
           to
           my
           Being
           ;
           a
           desire
           of
           Ease
           ,
           when
           I
           lie
           under
           Pain
           ;
           of
           Supplies
           ,
           when
           under
           Want
           ;
           of
           Comfort
           ,
           when
           I
           am
           in
           Trouble
           ;
           of
           Pleasure
           ,
           when
           I
           may
           innocently
           enjoy
           it
           :
           In
           a
           word
           ,
           a
           desire
           
           of
           every
           thing
           by
           which
           I
           may
           receive
           Advantage
           ,
           Comfort
           ,
           Honour
           and
           Delight
           ,
           then
           must
           my
           Obligation
           to
           love
           my
           Neighbour
           as
           my self
           engage
           me
           to
           desire
           all
           those
           Creature-Comforts
           by
           which
           I
           am
           enabled
           to
           do
           him
           Good.
           But
           if
           ,
           as
           these
           Philosophers
           inform
           us
           ,
           
           
             The
             Love
             of
             God
             is
             exclusive
             of
             all
             love
             of
             ,
          
           and
           consequently
           all
           desire
           of
           ,
           
             the
             Creature
             .
             If
             he
             that
             loves
             God
             as
             he
             ought
             ,
             as
             he
             cannot
             ,
             so
             he
             need
             not
             love
          
           ;
           and
           therefore
           not
           desire
           
             any
             thing
             else
          
           .
           If
           he
           be
           obliged
           in
           
             Iustice
             to
             God
          
           ,
           
           and
           in
           
             kindness
             to
             himself
             to
             withdraw
             every
             straggling
             desire
             from
             the
             Creature
          
           ;
           if
           
             Creatures
             ought
             not
             to
             be
             thought
             desirable
          
           ;
           
           if
           
             the
             desire
             of
             God
             ,
             and
             of
             the
             Creature
             ,
             are
             in
             their
             own
             Natures
             incompatible
             ,
          
           then
           can
           no
           true
           lover
           of
           God
           desire
           any
           of
           those
           Creatures
           whereby
           he
           may
           be
           able
           to
           do
           good
           unto
           his
           Brother
           ;
           and
           so
           he
           never
           can
           be
           able
           to
           perform
           those
           acts
           of
           Charity
           and
           Beneficence
           this
           love
           unto
           his
           Neighbour
           doth
           require
           ,
           though
           he
           hath
           
             no
             Temptations
             to
             these
             Sins
             which
             ,
          
           
           otherwise
           ,
           obstruct
           his
           Benevolence
           to
           him
           .
        
         
           
           Fourthly
           ,
           By
           stretching
           this
           Commandment
           to
           an
           exclusion
           of
           all
           desire
           of
           ,
           or
           affection
           to
           ,
           the
           Creature
           ,
           a
           great
           Contempt
           is
           cast
           upon
           the
           works
           ,
           both
           of
           the
           Creation
           and
           of
           Providence
           .
           For
           ,
        
         
           1.
           
           As
           to
           the
           Works
           of
           the
           Creation
           ,
           they
           are
           generally
           and
           truly
           said
           to
           be
           a
           Declaration
           ,
           not
           only
           of
           the
           Power
           and
           Wisdom
           ,
           but
           of
           the
           Goodness
           of
           God
           ;
           but
           if
           there
           be
           not
           one
           of
           all
           his
           Works
           which
           is
           good
           to
           us
           ,
           and
           so
           our
           good
           ,
           not
           one
           of
           them
           we
           
           should
           desire
           or
           love
           ;
           that
           is
           ,
           be
           pleased
           with
           ,
           what
           Indication
           can
           they
           afford
           of
           Divine
           Goodness
           to
           us
           ?
           
           Moses
           informs
           us
           ,
           That
           
             God
             saw
             every
             thing
             that
             he
             had
             made
             ,
             and
             behold
             it
             was
             very
             Good.
          
           The
           Hebrew
           word
           ,
           saith
           Mr.
           Ainsworth
           ,
           is
           extended
           to
           that
           which
           is
           is
           goodly
           ,
           fair
           ,
           sweet
           ,
           pleasing
           ,
           profitable
           ,
           commodious
           ,
           and
           causing
           Joy.
           The
           word
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
           saith
           
             Schindler
             ,
             Non
             tam
             bonum
             esse
             substantialiter
             ,
             quam
             amabile
             ,
             volupe
             ,
             jucundum
             ,
             utile
             ,
             &
             gratum
             ,
             esse
             significat
             .
          
           Accordingly
           it
           ,
           by
           the
           Septuagint
           ,
           is
           rendred
           ,
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           &
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           .
           And
           wherein
           doth
           the
           Goodness
           of
           these
           things
           consist
           ,
           but
           in
           their
           fitness
           to
           serve
           the
           ends
           for
           which
           these
           Creatures
           were
           created
           ?
           Now
           is
           it
           the
           Herb
           only
           ,
           which
           was
           created
           for
           the
           Service
           of
           Man
           ;
           
           was
           not
           the
           Host
           of
           Heaven
           made
           to
           give
           him
           Light
           ,
           and
           Heat
           ,
           and
           benign
           Influences
           ,
           and
           for
           Signs
           ,
           and
           for
           Seasons
           ,
           and
           for
           Days
           ,
           and
           for
           Years
           ?
           Was
           not
           the
           Earth
           made
           to
           be
           inhabited
           by
           him
           ?
           Was
           it
           not
           given
           to
           the
           Children
           of
           Men
           for
           their
           use
           ?
           Was
           not
           the
           Air
           made
           for
           him
           to
           breath
           in
           ,
           the
           Fire
           to
           warm
           him
           ,
           the
           Water
           to
           afford
           him
           drink
           ?
           
           Were
           not
           the
           living
           Creatures
           given
           him
           for
           Food
           ,
           as
           the
           Herb
           ?
           The
           Ox
           ,
           the
           Ass
           ,
           the
           Horse
           for
           Travel
           and
           for
           Tillage
           of
           the
           Earth
           ;
           the
           Flocks
           and
           Herds
           ,
           to
           feed
           and
           clothe
           him
           ?
           The
           Fruits
           of
           the
           Earth
           to
           sustain
           him
           ?
           The
           Corn
           ,
           Wine
           and
           Oil
           to
           comfort
           and
           make
           glad
           the
           Heart
           of
           Man
           ?
           Are
           not
           all
           these
           things
           made
           in
           such
           an
           Order
           and
           Dependance
           by
           Divine
           
           Wisdom
           ,
           as
           that
           the
           Influence
           of
           the
           Heavens
           should
           render
           the
           Earth
           fruitful
           ;
           and
           that
           the
           fruitful
           Earth
           should
           yield
           her
           Corn
           ,
           and
           Wine
           ,
           and
           Oil
           ,
           and
           these
           should
           minister
           to
           the
           Support
           and
           Comfort
           of
           Man's
           Life
           ?
           Is
           not
           this
           the
           true
           import
           of
           that
           Promise
           ,
           
             The
             Heavens
             shall
             hear
             the
             Earth
             ,
          
           
           
             and
             the
             Earth
             shall
             hear
             the
             Corn
             ,
             and
             Wine
             ,
             and
             Oil
             ,
             and
             they
             shall
             hear
             Iesrael
             ?
          
           When
           the
           Psalmist
           calls
           upon
           
             the
             Sun
             ,
             and
             Moon
             ,
             the
             Heavens
             ,
             and
             the
             Waters
             that
             are
             above
             the
             Heavens
             ,
             the
             deeps
             ,
             and
             the
             Whales
             swimming
             in
             them
             ;
             the
             Mountains
             and
             Hills
             ,
             fruitful
             Trees
             and
             Cedars
             ,
             the
             Beasts
             and
             Cattel
             ,
             creeping
             things
             and
             flying
             Fowl
             to
             Praise
             God
          
           ;
           doth
           he
           not
           in
           effect
           invite
           and
           stir
           up
           Man
           to
           praise
           God
           for
           the
           Benefit
           he
           hath
           received
           from
           these
           things
           ,
           and
           for
           the
           kindness
           God
           designed
           to
           him
           by
           them
           ?
           Now
           if
           there
           be
           nothing
           in
           the
           whole
           System
           of
           the
           Creation
           which
           is
           our
           Good
           ,
           which
           we
           may
           love
           ,
           
             i.
             e.
          
           be
           pleased
           with
           and
           desire
           ,
           how
           came
           these
           Creatures
           to
           be
           stiled
           
             very
             Good
          
           ;
           and
           that
           in
           reference
           to
           one
           great
           end
           of
           their
           Creation
           ,
           the
           Service
           of
           Man
           ?
           Wherein
           consists
           the
           kindness
           of
           God
           designed
           in
           Creation
           of
           them
           ?
           And
           whence
           ariseth
           the
           Obligation
           to
           such
           Praises
           and
           Thanksgivings
           for
           them
           ?
        
         
           Moreover
           the
           same
           Moses
           informs
           us
           ,
           That
           God
           created
           the
           Woman
           to
           be
           an
           
             help
             meet
          
           for
           the
           Man
           ,
           
           because
           it
           was
           not
           
             good
             for
             Man
             to
             be
             alone
          
           ;
           and
           that
           he
           Blessed
           them
           both
           ,
           and
           said
           ,
           
             Be
             fruitful
             ,
             and
             multiply
             ,
             and
             replenish
             the
             Earth
             .
          
           Now
           is
           there
           comfort
           in
           the
           Society
           of
           a
           Bosom
           Friend
           ,
           nothing
           desirable
           in
           a
           help
           meet
           for
           the
           Necessities
           and
           Uses
           of
           
           this
           present
           Life
           ;
           or
           may
           I
           not
           desire
           what
           is
           so
           comfortable
           ,
           
           and
           so
           helpful
           ?
           If
           it
           be
           
             better
             to
             marry
             than
             to
             burn
             ,
          
           must
           it
           must
           not
           be
           good
           to
           desire
           a
           Wife
           ,
           that
           I
           may
           not
           burn
           ?
           If
           it
           be
           a
           Blessing
           to
           be
           Fruitful
           ,
           and
           an
           Infelicity
           and
           Judgment
           to
           be
           Barren
           ,
           may
           I
           not
           ,
           when
           I
           have
           a
           Wife
           ,
           desire
           Children
           by
           her
           ,
           because
           they
           are
           Creatures
           ?
        
         
           The
           Providence
           of
           God
           respects
           his
           Preservation
           ,
           and
           his
           Government
           of
           all
           things
           ,
           and
           with
           relation
           to
           both
           these
           we
           have
           have
           just
           cause
           to
           say
           ,
           
           
             The
             Earth
             is
             full
             of
             the
             goodness
             of
             the
             Lord.
          
           For
           he
           
             preserveth
             Man
             and
             Beast
          
           ;
           and
           this
           he
           doth
           by
           giving
           and
           continuing
           to
           them
           Life
           and
           Breath
           ,
           and
           all
           things
           .
           Hence
           ,
           to
           the
           memory
           of
           God's
           great
           Goodness
           ,
           the
           Psalmist
           hath
           declared
           ,
           
           That
           
             the
             eyes
             of
             all
             things
             wait
             upon
             him
             ,
             and
             he
             giving
             them
             their
             meat
             in
             due
             season
             .
             He
             openeth
             his
             hand
             ,
             and
             filleth
             all
             things
             living
             with
             plenteousness
             .
          
           On
           this
           account
           he
           is
           by
           the
           Apostle
           said
           ,
           
           
             Not
             to
             have
             left
             himself
             without
             a
             witness
             of
             his
             Philanthropy
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             by
             doing
             good
             to
             all
             in
             giving
             them
             fruitful
             Seasons
             ,
             and
             filling
             their
             hearts
             with
             Food
             and
             Gladness
             .
          
           Now
           if
           the
           giving
           Life
           ,
           and
           all
           things
           needful
           to
           sustain
           it
           ;
           if
           the
           filling
           all
           things
           living
           with
           plenteousness
           ,
           and
           our
           Hearts
           with
           Food
           and
           Gladness
           ,
           be
           not
           giving
           us
           any
           thing
           that
           is
           our
           good
           ,
           any
           thing
           we
           may
           love
           ,
           or
           be
           pleased
           with
           ,
           any
           thing
           we
           should
           desire
           ,
           or
           move
           towards
           ,
           wherein
           consists
           the
           great
           goodness
           of
           all
           these
           Acts
           of
           Preservation
           ?
        
         
           As
           for
           the
           other
           Act
           of
           Providence
           ,
           God's
           Government
           of
           Mankind
           ,
           who
           knows
           not
           that
           the
           great
           Objection
           made
           against
           it
           both
           
           by
           Iew
           and
           Heathen
           was
           this
           ,
           That
           it
           so
           often
           hapned
           to
           the
           Wicked
           to
           abound
           in
           temporal
           good
           Things
           ,
           and
           to
           the
           Good
           to
           be
           afflicted
           with
           great
           Misery
           and
           Want
           ;
           That
           such
           was
           
             the
             Prosperity
             of
             the
             wicked
          
           ,
           
           that
           
             their
             eyes
             stood
             out
             with
             fulness
             ,
          
           and
           
             they
             had
             more
             than
             heart
             could
             wish
          
           ;
           that
           
             they
             prospered
             in
             the
             world
             ,
             and
             encreased
             in
             Riches
          
           ;
           
           That
           
             the
             way
             of
             the
             wicked
             prospered
             ,
             and
             they
             were
             happy
             who
             dealt
             very
             treacherously
             :
          
           
           That
           they
           continued
           
             to
             old
             age
             ,
             mighty
             in
             power
             ,
             safe
          
           from
           fear
           ,
           free
           from
           
             the
             rod
             of
             God
             ,
             spending
             their
             days
             in
             mirth
             and
             wealth
             .
          
           
           Whereas
           many
           were
           
             the
             afflictions
             of
             the
             Righteous
          
           ,
           they
           being
           
             plagued
             all
             the
             day
             long
          
           ,
           and
           
             chastned
             every
             morning
          
           .
           That
           
             there
             is
             a
             just
             man
             who
             perisheth
             in
             his
             righteousness
             ,
          
           and
           
             there
             is
             a
             wicked
             man
             that
             prolongeth
             his
             life
             in
             his
             wickedness
             .
          
           That
           there
           
             be
             just
             men
             to
             whom
             it
             happeneth
             according
             to
             the
             work
             of
             the
             wicked
             .
          
           
           
             Again
             ,
             there
             be
             wicked
             men
             to
             whom
             it
             hapneth
             according
             to
             the
             work
             of
             the
             righteous
             .
          
           Now
           had
           it
           not
           been
           generally
           received
           as
           a
           certain
           truth
           ,
           that
           these
           external
           things
           were
           our
           Good
           ,
           that
           they
           were
           proper
           Objects
           of
           our
           Desire
           and
           Affection
           ,
           and
           that
           the
           want
           of
           them
           was
           the
           want
           of
           what
           was
           good
           and
           fit
           to
           be
           desired
           ,
           there
           could
           have
           been
           no
           foundation
           for
           this
           Objection
           against
           Providence
           .
           Whence
           it
           is
           evident
           ,
           that
           the
           Opinion
           which
           represents
           the
           Creature
           as
           no
           fit
           Object
           of
           our
           Desire
           and
           Affection
           ,
           and
           and
           denies
           them
           to
           be
           our
           Good
           ,
           doth
           contradict
           the
           general
           Judgment
           of
           Mankind
           .
        
      
       
         
         
           CHAP.
           III.
           
        
         
           
             The
             Contents
             .
          
           
             The
             ordinary
             Exposition
             of
             these
             Words
             ,
             
               Thou
               shalt
               love
               the
               Lord
               thy
               God
               with
               all
               thy
               heart
               ,
            
             &c.
             laid
             down
             in
             the
             Words
             of
             Mr.
             N.
             and
             of
             the
             Schoolmen
             ,
             viz
             ,
             That
             we
             are
             obliged
             by
             them
             to
             love
             God
             above
             all
             Things
             ;
             1.
             
             Appretiatively
             .
             2.
             
             Comparatively
             .
             3.
             
             Intensively
             .
             And
             ,
             4.
             
             So
             as
             to
             love
             other
             things
             only
             by
             way
             of
             Relation
             ,
             and
             Subordination
             to
             God
             ,
             
               §
               .
               1.
            
             
             That
             our
             Lord
             Christ
             hath
             approved
             of
             this
             Exposition
             is
             shewed
             ,
             
               §
               .
               2.
            
             
             The
             Censure
             which
             Mr.
             N.
             gives
             of
             this
             Opinion
             ,
             and
             the
             Abettors
             of
             it
             ,
             reflects
             very
             unbecomingly
             upon
             all
             the
             Prelates
             and
             Pastors
             of
             the
             Church
             of
             England
             ,
             which
             are
             not
             of
             his
             Mind
             ,
             and
             lays
             unworthy
             Imputations
             on
             them
             ,
             
               §
               .
               3.
            
             
             Some
             General
             Considerations
             offered
             to
             engage
             him
             to
             abate
             somewhat
             of
             his
             Confidence
             ,
             and
             his
             Censorious
             Reflections
             for
             the
             future
             ,
             
               §
               .
               4.
            
             
             Especially
             this
             ,
             that
             they
             who
             adhere
             to
             the
             common
             Exposition
             of
             these
             words
             ,
             differ
             no
             more
             from
             him
             ,
             than
             he
             differs
             from
             his
             former
             self
             ,
             
               §
               .
               5.
            
             
             The
             common
             Exposition
             further
             confirmed
             ;
             First
             ,
             From
             this
             Consideration
             ,
             That
             this
             Command
             was
             given
             to
             the
             Jewish
             Nation
             ,
             whose
             Promises
             were
             chiefly
             Temporal
             ,
             and
             therefore
             could
             not
             be
             exclusive
             of
             the
             desire
             of
             Temporal
             Blessings
             ,
             
               §
               .
               6.
            
             
             That
             therefore
             it
             ought
             to
             bear
             that
             Sense
             ,
             which
             is
             the
             certain
             Import
             of
             the
             like
             Phrases
             in
             all
             the
             
               Old
               Testament
            
             ,
             where
             they
             are
             
             only
             to
             be
             found
             ,
             which
             Sense
             is
             plainly
             opposite
             to
             that
             which
             Mr.
             N.
             contends
             for
             ,
             
               §
               .
               7.
            
             
             The
             true
             Sense
             of
             loving
             God
             with
             all
             the
             Heart
             and
             Soul
             in
             the
             
               Old
               Testament
            
             ,
             shew'd
             from
             that
             primary
             Relation
             ,
             and
             respect
             it
             hath
             to
             their
             owning
             God
             to
             be
             the
             true
             God
             ,
             in
             opposition
             to
             all
             strange
             God's
             ,
             
               §
               .
               8.
               
               Secondly
            
             ,
             From
             this
             Consideration
             ,
             that
             this
             love
             is
             required
             as
             the
             Condition
             of
             Salvation
             ,
             
               §
               .
               9.
               
               Thirdly
            
             ,
             That
             to
             love
             God
             with
             all
             our
             Mind
             cannot
             bear
             this
             Sense
             ,
             
               §
               .
               10.
            
             
             The
             common
             Exposition
             serves
             all
             the
             designs
             of
             Religion
             in
             General
             ,
             and
             of
             Christian
             Religion
             in
             Particular
             ,
             as
             well
             as
             the
             Exposition
             of
             Mr.
             N.
             and
             the
             Lady
             ,
             
               §
               .
               11.
            
             
          
        
         
           HAving
           thus
           establish'd
           ,
           and
           confirmed
           this
           Proposition
           ,
           
             That
             it
             is
             lawful
             to
             have
             some
             love
             for
             ,
             and
             some
             desire
             of
             the
             Creature
             ,
          
           and
           shew'd
           that
           the
           love
           of
           God
           cannot
           be
           entirely
           exclusive
           of
           all
           love
           ,
           or
           all
           desire
           of
           the
           Creature
           as
           our
           Good
           ,
           I
           now
           proceed
           to
           answer
           what
           is
           offer'd
           to
           the
           contrary
           from
           Scripture
           ,
           and
           from
           Reason
           .
           And
           ,
        
         
           
           First
           ,
           The
           great
           Objection
           insisted
           on
           from
           Scripture
           ariseth
           from
           the
           words
           of
           Christ
           ,
           
             Thou
             shalt
             love
             the
             Lord
             thy
             God
             with
             all
             thy
             heart
             ,
          
           
           
             and
             with
             all
             thy
             soul
             ,
             and
             with
             all
             thy
             mind
             .
          
           Now
           to
           fix
           the
           true
           sense
           of
           these
           words
           I
           shall
           
             
               1
               st
               ,
               Lay
               down
               the
               ordinary
               Exposition
               of
               them
               ,
               and
               offer
               some
               Arguments
               to
               confirm
               it
               .
            
             
               2
               dly
               ,
               I
               shall
               consider
               and
               confute
               the
               Novel
               Exposition
               of
               Mr.
               N.
               and
               answer
               what
               
               he
               offers
               against
               the
               commonly
               received
               Interpretation
               .
            
          
        
         
           Now
           the
           ordinary
           Exposition
           of
           these
           words
           ,
           saith
           Mr.
           N.
           is
           by
           the
           generality
           of
           Divines
           express'd
           thus
           ,
           
           (
           1
           st
           ,
           )
           
             That
             we
             are
             to
             love
             God
             with
             a
             superlative
             Affection
             ,
             so
             as
             to
             be
             ready
             always
             to
             prefer
             his
             Favour
             before
             all
             other
             things
             ;
             to
             chuse
             to
             obey
             him
             ,
             rather
             than
             man
             ;
             to
             please
             him
             ,
             rather
             than
             to
             gratifie
             our selves
             ;
             to
             enjoy
             him
             ,
             rather
             than
             any
             carnal
             Interest
             whatsoever
             ;
             and
             so
             as
             to
             be
             ready
             ,
             rather
             to
             lose
             any
             temporal
             good
             ,
             or
             suffer
             any
             temporal
             Evil
             ,
             than
             commit
             the
             least
             Sin
             against
             him
             .
             (
             2
             dly
             ,
             )
             That
             we
             are
             to
             love
             other
             things
             only
             in
             a
             way
             of
             Relation
             and
             Subordination
             to
             God
             ;
             
             for
             seeing
             God
             requires
             us
             to
             love
             him
             with
             all
             our
             hearts
             ,
             our
             love
             to
             other
             things
             must
             be
             derived
             from
             ,
             and
             dependant
             on
             our
             love
             to
             God
             ,
             and
             we
             must
             only
             love
             them
             for
             his
             sake
             ,
             as
             they
             relate
             unto
             him
             ,
             or
             as
             they
             enable
             us
             to
             serve
             him
             ,
             or
             as
             they
             are
             instrumental
             to
             the
             Enjoyment
             of
             him
             .
          
           This
           by
           the
           School-men
           ,
           and
           
             Systematical
             Divines
          
           ,
           is
           thus
           expressed
           .
        
         
           First
           ,
           That
           we
           are
           to
           love
           God
           above
           all
           things
           
             Appretiativè
             ,
             i.
             e.
          
           so
           as
           to
           prize
           him
           in
           our
           Judgments
           above
           all
           things
           ;
           to
           esteem
           him
           more
           valuable
           in
           himself
           ,
           more
           beneficial
           to
           us
           than
           all
           things
           else
           we
           can
           enjoy
           ,
           according
           to
           that
           saying
           of
           the
           Psalmist
           ,
           
           
             Thy
             loving
             kindness
             is
             much
             better
             than
             is
             Life
             it self
          
           ;
           to
           esteem
           him
           as
           the
           only
           Felicity
           of
           our
           Immortal
           Souls
           ;
           their
           chief
           and
           most
           desirable
           Good
           ,
           the
           only
           Being
           in
           whom
           is
           
           perfect
           Rest
           ,
           entire
           Complacency
           ,
           and
           full
           Satisfaction
           to
           be
           found
           ,
           and
           consequently
           to
           look
           on
           all
           things
           else
           as
           Loss
           and
           Dung
           compared
           to
           him
           .
           And
           whilst
           we
           retain
           this
           value
           for
           him
           ,
           we
           can
           never
           prize
           or
           be
           concerned
           for
           any
           thing
           so
           much
           as
           for
           his
           Favour
           ,
           nor
           refuse
           to
           part
           with
           any
           thing
           which
           tendeth
           to
           deprive
           us
           of
           it
           ,
           we
           can
           never
           value
           any
           other
           thing
           so
           much
           as
           to
           permit
           it
           to
           rival
           him
           who
           is
           exceedingly
           more
           precious
           in
           our
           Eyes
           ,
           and
           more
           desirable
           to
           our
           Souls
           ,
           and
           so
           we
           cannot
           overvalue
           any
           worldly
           thing
           .
           This
           therefore
           may
           be
           truly
           stiled
           the
           loving
           him
           with
           all
           our
           Mind
           .
        
         
           Secondly
           ,
           That
           we
           are
           to
           love
           God
           above
           all
           things
           
             Comparativè
             ,
             i.
             e.
          
           with
           a
           superlative
           Affection
           ,
           so
           as
           to
           be
           ready
           always
           to
           prefer
           his
           Favour
           before
           all
           other
           things
           .
           And
           this
           Affection
           ,
           this
           cleaving
           of
           our
           hearts
           unto
           him
           ,
           must
           follow
           from
           the
           forementioned
           Estimation
           of
           him
           :
           For
           if
           we
           fully
           are
           convinced
           that
           there
           is
           infinitely
           more
           Excellency
           in
           God
           ,
           more
           Happiness
           to
           be
           expected
           from
           him
           ,
           than
           all
           the
           Honours
           ,
           Pleasures
           ,
           Profits
           ,
           Interests
           ,
           Relations
           ,
           and
           Satisfactions
           of
           the
           World
           can
           tender
           ,
           and
           so
           the
           highest
           reason
           that
           he
           should
           always
           be
           prefered
           before
           them
           ;
           and
           that
           we
           should
           still
           cleave
           unto
           him
           ,
           in
           opposition
           to
           any
           other
           thing
           :
           'T
           is
           certain
           he
           can
           have
           no
           rival
           in
           our
           hearts
           ,
           nothing
           that
           stands
           in
           competition
           for
           our
           love
           ,
           nothing
           we
           do
           not
           truely
           hate
           ,
           and
           despise
           comparatively
           to
           his
           Favour
           ;
           nothing
           that
           can
           tempt
           us
           to
           depart
           from
           from
           him
           ,
           or
           to
           do
           the
           thing
           which
           will
           hazard
           his
           Favour
           ,
           or
           provoke
           his
           Displeasure
           ;
           and
           may
           
           we
           not
           then
           be
           faid
           to
           love
           him
           with
           an
           entire
           and
           undivided
           heart
           ?
        
         
           Thirdly
           ,
           That
           we
           are
           to
           love
           God
           above
           all
           things
           Intensive
           ,
           that
           is
           ,
           our
           desires
           must
           be
           more
           ardently
           enclined
           towards
           his
           Favour
           ,
           and
           the
           Enjoyment
           of
           him
           ;
           we
           must
           long
           ,
           thirst
           ,
           and
           pant
           more
           after
           him
           ,
           rejoice
           more
           in
           his
           Favour
           than
           in
           any
           other
           thing
           ,
           be
           more
           concerned
           to
           retain
           it
           than
           to
           secure
           any
           worldly
           Blessing
           ,
           and
           be
           more
           satisfied
           in
           it
           than
           in
           Marrow
           and
           Fatness
           ;
           and
           what
           more
           can
           the
           love
           of
           God
           with
           all
           our
           Souls
           import
           ?
           For
           seeing
           such
           a
           prevalence
           of
           our
           Desires
           towards
           him
           ,
           and
           Delight
           in
           him
           ,
           will
           not
           permit
           us
           to
           desire
           any
           thing
           in
           opposition
           to
           him
           ,
           or
           against
           his
           Will
           and
           Pleasure
           ;
           but
           will
           constrain
           us
           to
           quit
           all
           other
           Interests
           ,
           that
           we
           may
           happily
           retain
           our
           Interest
           in
           him
           ,
           we
           thus
           desire
           and
           delight
           in
           above
           all
           other
           things
           :
           It
           follows
           ,
           that
           by
           thus
           loving
           God
           with
           all
           our
           Souls
           ,
           our
           love
           unto
           ,
           or
           our
           desire
           of
           the
           Creature
           ,
           can
           never
           be
           inordinate
           or
           irregular
           ,
           and
           so
           can
           never
           be
           offensive
           to
           God
           ,
           and
           then
           it
           cannot
           be
           forbidden
           by
           the
           Command
           ,
           
             To
             love
             the
             Lord
             our
             God
             with
             all
             our
             Souls
             ?
          
        
         
           In
           these
           things
           seems
           to
           be
           implied
           ,
           or
           from
           them
           certainly
           will
           follow
           that
           endeavour
           above
           all
           things
           to
           please
           him
           ;
           that
           industrious
           care
           to
           serve
           and
           to
           obey
           him
           ;
           that
           vigorous
           Imployment
           of
           all
           our
           other
           Faculculties
           in
           his
           Service
           ,
           which
           will
           demonstrate
           ,
           that
           we
           comparatively
           do
           not
           labour
           
             for
             the
             Meat
             that
             perisheth
          
           ,
           do
           not
           permit
           our
           Secular
           Imployments
           ,
           or
           our
           pursuit
           of
           any
           temporal
           Enjoyments
           to
           impair
           our
           diligence
           in
           
           the
           securing
           our
           eternal
           Interests
           ;
           and
           therefore
           that
           in
           the
           true
           import
           of
           the
           Phrase
           ,
           we
           love
           God
           with
           all
           our
           might
           ,
           all
           other
           Senses
           of
           it
           being
           inconsistent
           with
           that
           Diligence
           in
           our
           Callings
           ,
           and
           that
           Industry
           in
           our
           Civil
           Affairs
           which
           God
           himself
           requires
           from
           us
           .
           And
           ,
        
         
           Fourthly
           ,
           Hence
           it
           follows
           ,
           that
           we
           are
           to
           love
           all
           other
           things
           only
           in
           way
           of
           Relation
           and
           Subordination
           to
           God
           ;
           for
           if
           we
           do
           co-ordinately
           love
           any
           other
           thing
           ,
           
           we
           love
           it
           equally
           with
           God.
           And
           certainly
           if
           God
           requires
           us
           to
           love
           him
           with
           all
           our
           Hearts
           ,
           and
           all
           our
           Souls
           ,
           our
           love
           to
           other
           things
           must
           virtually
           be
           comprised
           in
           our
           love
           to
           God
           ,
           or
           be
           independant
           on
           it
           ,
           or
           subservient
           to
           it
           ,
           or
           else
           we
           must
           deprive
           him
           of
           some
           portion
           of
           the
           Heart
           he
           wholly
           calls
           for
           .
           Moreover
           God
           being
           our
           ultimate
           and
           chiefest
           Good
           ,
           all
           other
           things
           can
           only
           be
           Good
           ,
           as
           they
           conduce
           to
           the
           Enjoyment
           or
           Service
           of
           him
           ,
           and
           so
           are
           to
           be
           loved
           by
           him
           ;
           that
           is
           ,
           we
           must
           love
           them
           as
           they
           relate
           to
           him
           ,
           as
           they
           enable
           us
           to
           serve
           him
           ,
           as
           they
           are
           ,
           or
           may
           be
           Instrumental
           to
           his
           Glory
           ,
           or
           to
           our
           Enjoyment
           of
           him
           .
           When
           therefore
           we
           desire
           the
           Creature
           only
           for
           God's
           sake
           ,
           viz.
           that
           we
           may
           have
           Food
           and
           Rayment
           to
           sustain
           that
           Life
           we
           have
           devoted
           to
           his
           Service
           .
           Encrease
           of
           temporal
           Enjoyments
           ,
           that
           we
           may
           be
           more
           able
           to
           feed
           Christ's
           hungry
           ,
           and
           clothe
           his
           naked
           Members
           ,
           or
           more
           engaged
           to
           serve
           him
           
             with
             Ioy
             and
             Gladness
             
             of
             Heart
             for
             the
             abundance
             of
             all
             things
             ,
          
           when
           we
           desire
           Marriage
           ,
           or
           a
           Wife
           ,
           that
           we
           may
           not
           burn
           ;
           and
           Children
           ,
           that
           ,
           as
           Plato
           saith
           ,
           we
           may
           breed
           them
           up
           in
           the
           Fear
           and
           Nurture
           of
           the
           Lord
           ,
           
           
             and
             leave
             behind
             us
             a
             Race
             of
             pious
             Persons
             ,
             who
             may
             do
             him
             service
             ,
             when
             we
             are
             dead
             and
             gone
          
           ;
           and
           Honour
           ,
           that
           we
           may
           be
           more
           instrumental
           to
           promote
           his
           Glory
           ,
           and
           to
           do
           Good
           to
           others
           ;
           and
           lastly
           ,
           the
           Knowledge
           of
           the
           Creature
           ,
           that
           we
           may
           learn
           to
           Glorifie
           the
           Creator
           ,
           by
           viewing
           the
           Power
           ,
           Wisdom
           ,
           and
           Goodness
           he
           hath
           discovered
           in
           the
           Creation
           of
           them
           ;
           who
           sees
           not
           that
           this
           love
           of
           the
           Creature
           centers
           in
           the
           love
           of
           God
           ,
           and
           tends
           expresly
           to
           his
           Glory
           ,
           and
           therefore
           cannot
           be
           forbidden
           by
           this
           Command
           to
           love
           the
           Lord
           with
           all
           our
           Hearts
           ,
           and
           all
           our
           Souls
           ?
        
         
           And
           of
           this
           Exposition
           of
           these
           Words
           we
           cannot
           reasonably
           doubt
           ,
           
           if
           we
           consider
           that
           our
           Lord
           himself
           doth
           plainly
           seem
           to
           favour
           and
           approve
           of
           it
           ,
           making
           that
           Service
           ,
           and
           so
           that
           Love
           which
           he
           requires
           from
           us
           ,
           to
           consist
           in
           that
           prevalence
           of
           Affection
           which
           enables
           us
           ,
           in
           any
           competition
           betwixt
           the
           love
           of
           the
           World
           ,
           and
           the
           love
           of
           Him
           ,
           to
           cleave
           to
           God
           ,
           and
           despise
           the
           World.
           This
           evidently
           is
           the
           import
           of
           these
           words
           ,
           
           
             No
             Man
             can
             serve
             two
             Masters
          
           (
           when
           their
           Services
           and
           Commands
           do
           interfere
           )
           
             for
             he
             will
             either
             hate
             the
             one
             ,
             and
             love
             the
             other
             ,
             he
             will
             cleave
             to
             the
             one
             ,
             and
             despise
             the
             other
             ;
             ye
             cannot
          
           (
           therefore
           )
           
             serve
             God
             and
             Mammon
          
           .
           Mr.
           N.
           indeed
           saith
           ,
           
           
             Here
             we
             are
             plainly
             told
             we
             cannot
             divide
             between
             God
             and
             the
             Creature
             ,
             because
             
             we
             cannot
             love
             either
             of
             them
             but
             upon
             such
             a
             Principle
             as
             must
             utterly
             exclude
             the
             love
             of
             the
             other
             .
          
           But
           ,
           1
           st
           .
           the
           word
           Mammon
           doth
           not
           signifie
           the
           Creature
           in
           general
           ,
           but
           Riches
           and
           Money
           in
           particular
           :
           Now
           will
           it
           follow
           ,
           that
           because
           I
           must
           not
           love
           Money
           ,
           that
           I
           may
           not
           love
           my
           Victuals
           ,
           or
           that
           because
           I
           may
           not
           desire
           Riches
           ,
           which
           Agur
           prayed
           against
           ,
           I
           may
           not
           desire
           Food
           convenient
           for
           me
           ,
           which
           he
           prayed
           for
           ?
           2
           dly
           ,
           When
           our
           Lord
           saith
           ,
           
           
             No
             Man
             can
             serve
             two
             Masters
             ,
          
           can
           this
           be
           so
           interpreted
           ,
           as
           to
           infer
           we
           cannot
           serve
           our
           Master
           Christ
           ,
           and
           be
           Servants
           to
           our
           
             Masters
             according
             to
             the
             Flesh
             in
             all
             things
          
           not
           forbidden
           by
           him
           ?
           Must
           I
           needs
           hate
           my
           Master
           ,
           if
           I
           love
           my
           Saviour
           ;
           or
           despise
           him
           ,
           if
           I
           cleave
           to
           my
           Lord
           Christ
           ?
           Must
           not
           then
           the
           words
           be
           necessarily
           Interpreted
           of
           Masters
           Co-ordinate
           ,
           or
           Masters
           whose
           Commands
           and
           Services
           do
           interfere
           ?
           3
           dly
           ,
           What
           is
           the
           Business
           of
           a
           Servant
           ,
           is
           it
           not
           to
           obey
           the
           Pleasure
           of
           his
           Lord
           ,
           and
           yield
           himself
           up
           entirely
           in
           Subjection
           to
           his
           Commands
           ?
           What
           therefore
           must
           it
           be
           here
           to
           serve
           God
           ,
           but
           to
           give
           up
           our selves
           entirely
           to
           his
           Service
           ,
           and
           the
           Obedience
           of
           his
           Will
           ?
           What
           to
           serve
           Mammon
           ,
           but
           to
           give
           up
           our selves
           to
           the
           pursuit
           of
           Riches
           ,
           and
           to
           obey
           the
           Desires
           and
           Cravings
           of
           our
           covetous
           and
           worldly
           Appetites
           ?
           Thus
           it
           is
           certain
           ,
           that
           we
           cannot
           divide
           betwixt
           God
           and
           the
           Creature
           ,
           or
           love
           the
           one
           but
           from
           a
           Principle
           which
           excludes
           the
           love
           of
           the
           other
           ;
           but
           a
           Subordinate
           Affection
           to
           the
           Creature
           is
           no
           more
           exclusive
           of
           our
           love
           to
           God
           ,
           then
           is
           the
           Service
           
           of
           an
           Earthly
           Master
           exclusive
           of
           the
           Service
           which
           we
           owe
           to
           Christ
           our
           Master
           .
        
         
           Again
           ,
           Christ
           places
           the
           due
           love
           of
           himself
           in
           the
           prevalence
           of
           our
           Affections
           to
           him
           above
           other
           things
           ,
           
           saying
           ,
           
             He
             that
             loveth
             Father
             and
             Mother
             ,
             Son
             or
             Daughter
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             above
             me
             ,
             is
             not
             worthy
             of
             me
          
           ;
           whence
           it
           must
           follow
           by
           the
           Rule
           of
           contraries
           ,
           that
           he
           who
           loveth
           Christ
           more
           than
           Father
           and
           Mother
           ,
           Son
           or
           Daughter
           ,
           or
           any
           worldly
           Interest
           whatever
           ,
           must
           be
           worthy
           of
           him
           .
           From
           these
           two
           places
           it
           is
           therefore
           evident
           ,
           that
           to
           love
           God
           so
           as
           to
           despise
           and
           to
           forsake
           all
           other
           things
           ,
           to
           cleave
           unto
           him
           ;
           to
           love
           God
           superlatively
           ,
           so
           as
           to
           have
           our
           Affections
           more
           powerfully
           carried
           out
           after
           him
           ,
           than
           any
           other
           thing
           that
           is
           most
           dear
           unto
           us
           ,
           is
           ,
           in
           the
           Scripture
           Sense
           ,
           to
           love
           God
           with
           a
           whole
           and
           an
           entire
           Heart
           .
           And
           surely
           ,
           if
           I
           love
           God
           ,
           so
           as
           to
           love
           nothing
           which
           is
           contrary
           to
           him
           ,
           or
           which
           he
           forbiddeth
           me
           to
           love
           ,
           I
           can
           do
           nothing
           contrary
           to
           the
           love
           I
           owe
           unto
           him
           .
           If
           I
           love
           him
           ,
           so
           as
           to
           prize
           neither
           Friendship
           ,
           Relations
           ,
           Fame
           ,
           Honour
           ,
           Pleasures
           ,
           Riches
           ,
           Life
           ,
           or
           any
           temporal
           Concernments
           ,
           so
           as
           to
           offend
           him
           by
           preserving
           them
           ,
           I
           do
           not
           inordinately
           love
           them
           ;
           for
           Obedience
           being
           the
           true
           test
           of
           Love
           ;
           where
           there
           is
           no
           neglect
           of
           Obeeience
           ,
           there
           can
           be
           no
           want
           of
           love
           .
           Moreover
           ,
           if
           I
           prize
           nothing
           in
           comparison
           with
           God
           in
           my
           mind
           ,
           if
           I
           cleave
           to
           nothing
           in
           competition
           with
           him
           in
           my
           will
           ,
           if
           I
           desire
           nothing
           in
           comparison
           with
           him
           in
           my
           Affections
           ,
           if
           I
           pursue
           nothing
           but
           with
           relation
           
           to
           his
           Glory
           ,
           and
           in
           Subordination
           to
           his
           Sacred
           Will
           ,
           how
           can
           I
           be
           wanting
           in
           my
           Duty
           to
           him
           ?
           And
           if
           I
           be
           not
           wanting
           in
           my
           Duty
           to
           him
           ,
           how
           can
           I
           sin
           against
           him
           ?
        
         
           
           That
           by
           this
           Exposition
           this
           precept
           is
           extended
           beyond
           the
           real
           import
           of
           it
           ,
           even
           beyond
           what
           any
           Person
           ,
           in
           this
           State
           of
           Imperfection
           ,
           doth
           ,
           or
           can
           do
           ,
           is
           very
           plausibly
           asserted
           by
           all
           the
           
             Romish
             Commentators
          
           I
           have
           read
           ,
           and
           by
           the
           most
           judicious
           of
           the
           Reformed
           ,
           who
           affirm
           ,
           it
           only
           doth
           require
           sincere
           Obedience
           ,
           and
           to
           aim
           at
           ,
           and
           endeavour
           to
           advance
           to
           that
           Intension
           and
           Superlative
           Affection
           which
           we
           cannot
           expect
           compleatly
           to
           attain
           to
           in
           this
           Life
           .
        
         
           But
           that
           any
           Person
           should
           not
           be
           satisfied
           with
           all
           this
           ,
           but
           still
           be
           stretching
           of
           this
           Duty
           to
           a
           higher
           pitch
           ,
           charging
           the
           Authors
           of
           this
           Exposition
           with
           Insincerity
           ,
           and
           love
           unto
           their
           Lusts
           ,
           and
           the
           Exposition
           it self
           with
           the
           most
           odious
           Consequences
           ,
           this
           is
           just
           matter
           of
           our
           Admiration
           .
           And
           yet
           this
           is
           so
           plainly
           ,
           and
           so
           confidently
           done
           by
           Mr.
           N.
           that
           in
           defence
           of
           their
           own
           Reputations
           ,
           and
           of
           the
           Reputation
           of
           their
           traduced
           Brethren
           ,
           all
           the
           whole
           Body
           of
           the
           Clergy
           ,
           who
           differ
           from
           him
           in
           these
           Sentiments
           ,
           stand
           bound
           to
           vindicate
           themselves
           from
           those
           vile
           Imputations
           which
           he
           casts
           upon
           them
           .
           For
           ,
        
         
           First
           ,
           As
           to
           the
           first
           Part
           of
           the
           common
           Exposition
           ,
           
           That
           
             God
             must
             be
             loved
             with
             a
             Superlative
             Affection
             ,
          
           he
           Affirms
           that
           ,
           
             Sure
             the
             Authors
             of
             it
             could
             not
             but
             be
             sensible
             that
             
             herein
             they
             did
             not
             rise
             up
             to
             the
             Letter
             of
             the
             Text
             ,
             which
             manifestly
             requires
             a
             more
             elevated
             Sense
             ;
             
             namely
             that
             our
             whole
             Affections
             be
             placed
             upon
             God
             ,
             and
             that
             we
             love
             him
             so
             entirely
             ,
             as
             to
             love
             none
             but
             him
             .
             That
             we
             ought
             to
             love
             God
             ,
             not
             only
             with
             the
             best
             and
             most
             ,
             but
             with
             the
             whole
             of
             our
             Affection
             ;
             
             that
             we
             love
             him
             entirely
             ,
             not
             only
             with
             Integrity
             of
             Parts
             ,
             but
             with
             Integrity
             of
             Degrees
             ;
             that
             we
             love
             him
             ,
             not
             only
             with
             every
             Capacity
             ,
             Passion
             and
             Faculty
             ,
             with
             the
             Understanding
             suppose
             ,
             Will
             and
             Affections
             ,
             but
             in
             every
             degree
             of
             every
             Power
             ,
             with
             all
             the
             latitude
             of
             our
             Will
             ,
             and
             with
             the
             whole
             possibility
             of
             our
             Souls
             ;
             that
             we
             bestow
             on
             him
             not
             only
             the
             highest
             degree
             of
             it
             ,
             but
             every
             degree
             of
             it
             ,
             the
             whole
             .
             In
             one
             word
             ,
             that
             God
             be
             not
             only
             the
             Principal
             ,
             but
             the
             Only
             Object
             of
             our
             Love.
             No
             less
             can
             he
             be
             supposed
             to
             require
             from
             us
             by
             Virtue
             of
             this
             Great
             Law
             ,
             when
             he
             bids
             us
             to
             
               love
               him
               with
               all
               our
               Heart
               ,
               with
               all
               our
               Soul
               ,
               and
               with
               all
               our
               Mind
               .
            
          
        
         
           Secondly
           ,
           As
           to
           the
           second
           Branch
           of
           the
           ordinary
           Exposition
           ,
           
             That
             we
             are
             to
             love
             other
             things
             beside
             God
             ,
             only
             in
             a
             way
             of
             relation
             ,
             and
             "
             subordination
             to
             God
          
           ;
           He
           is
           pleased
           to
           speak
           somewhat
           contemptibly
           of
           the
           Authors
           of
           it
           ,
           as
           if
           he
           pitied
           their
           Ignorance
           .
           His
           words
           are
           these
           .
           
           
             So
             it
             is
             said
             by
             some
             who
             think
             they
             strain
             the
             love
             of
             God
             to
             a
             very
             high
             pitch
             ,
             when
             they
             tell
             us
             we
             must
             love
             nothing
             but
             God
             ,
             or
             in
             order
             and
             relation
             to
             God.
             So
             then
             ,
             according
             to
             these
             Men
             ,
             we
             are
             allow'd
             to
             love
             Creatures
             ,
             provided
             
             it
             be
             in
             a
             Relation
             and
             Subordination
             to
             God
             ,
             who
             ,
             upon
             this
             Principle
             ,
             is
             not
             to
             be
             the
             only
             ,
             but
             only
             the
             final
             and
             ultimate
             Object
             of
             our
             Love.
             But
             methinks
             these
             Mens
             relative
             Love
             is
             very
             much
             like
             the
             relative
             Worship
             of
             the
             Papists
             ,
             they
             make
             God
             the
             only
             ultimate
             Object
             of
             Divine
             Worship
             ,
             and
             so
             do
             these
             Men
             make
             him
             the
             only
             last
             Object
             of
             divine
             Love
             ,
             but
             yet
             they
             allow
             of
             giving
             divine
             Worship
             to
             a
             Creature
             ,
             provided
             it
             be
             in
             a
             transitive
             and
             relative
             way
             .
             And
             so
             these
             Men
             allow
             of
             bestowing
             our
             love
             upon
             a
             Creature
             ,
             provided
             it
             be
             for
             God's
             sake
             ,
             or
             in
             relation
             to
             God
             ,
             provided
             it
             do
             not
             stop
             at
             the
             Creature
             ,
             but
             run
             on
             till
             at
             last
             it
             fix
             upon
             God
             as
             its
             final
             Object
             .
          
        
         
           
           In
           his
           Tenth
           Letter
           he
           speaks
           thus
           ;
           
             The
             Truth
             and
             Reasonableness
             of
             this
             Notion
             ,
             (
             viz.
             That
             God
             only
             is
             to
             be
             the
             Object
             of
             our
             Love
             ,
             )
             seems
             to
             me
             so
             very
             evident
             ,
             that
             as
             I
             cannot
             with-hold
             my
             assent
             from
             it
             my self
             ,
             so
             ,
             were
             it
             not
             a
             matter
             of
             Practice
             wherein
             our
             Passions
             and
             Interests
             are
             concerned
             ,
             as
             well
             as
             Theory
             that
             imploys
             our
             Understandings
             ,
             I
             should
             strangely
             wonder
             at
             all
             Rational
             and
             considerate
             Persons
             that
             can
             .
             But
             this
             ,
             in
             great
             measure
             ,
             silences
             my
             admiration
             :
             For
             this
             is
             the
             great
             disadvantage
             that
             all
             Truths
             of
             a
             moral
             Nature
             lie
             under
             ,
             in
             comparison
             of
             those
             that
             are
             Physical
             or
             Mathematical
             ,
             that
             though
             the
             former
             be
             in
             themselves
             no
             less
             certain
             than
             the
             latter
             ,
             
             and
             demonstrated
             with
             equal
             evidence
             ,
             yet
             they
             will
             not
             equally
             convince
             ,
             nor
             find
             a
             parallel
             reception
             
             in
             the
             minds
             of
             Men
             ,
             because
             they
             meet
             with
             their
             Passions
             and
             Lusts
             ,
             and
             have
             often
             the
             Will
             and
             Affections
             to
             contend
             with
             ,
             even
             after
             they
             have
             gained
             upon
             their
             Understandings
             .
             —
             Were
             I
             to
             deal
             only
             with
             the
             Rational
             Part
             of
             Man
             ,
             I
             should
             think
             the
             half
             of
             what
             has
             been
             said
             enough
             to
             convince
             that
             ;
             but
             considering
             the
             nature
             of
             the
             Truth
             I
             advance
             ,
             and
             what
             a
             strong
             Interest
             is
             made
             against
             it
             in
             the
             Affectionate
             Part
             of
             Human
             Nature
             ,
             I
             cannot
             expect
             to
             find
             the
             General●ty
             of
             Men
             over
             forward
             to
             receive
             it
             .
             —
             The
             other
             Precepts
             of
             Morality
             cross
             only
             some
             particular
             Interests
             of
             Man
             ,
             
             and
             fight
             only
             against
             some
             of
             his
             stragglings
             Passion
             ;
             but
             this
             engages
             the
             whole
             Body
             of
             Concupiscence
             ,
             and
             at
             once
             encounters
             the
             whole
             Interest
             of
             Prejudice
             ,
             all
             the
             Force
             that
             is
             or
             can
             be
             raised
             in
             Humane
             Nature
             ;
             which
             when
             I
             consider
             I
             cannot
             hope
             by
             the
             clearest
             and
             strongest
             Reasoning
             to
             reconcile
             the
             Generality
             of
             the
             World
             to
             a
             Notion
             so
             opposite
             to
             the
             Passions
             ,
             Customs
             ,
             and
             Prejudices
             of
             it
             ;
             only
             there
             may
             be
             here
             and
             there
             
               some
               liberal
               and
               ingenious
               Spirits
            
             ,
             
             
               who
               have
               in
               great
               measure
               purged
               themselves
               from
               the
               Prejudices
               of
               Sense
               ,
               disingaged
               their
               Hearts
               from
               the
               love
               of
               sensible
               Objects
               ,
               and
               so
               far
               entred
               into
               the
               methods
               of
               true
               Mortification
               ,
               as
               to
               be
               capable
               of
               Conviction
               ,
               and
               of
               having
               their
               minds
               wrought
               upon
               by
               the
               light
               and
               force
               of
               Reason
               .
            
          
           And
           lastly
           he
           adds
           ,
           
           
             That
             Men
             are
             backward
             not
             only
             to
             pay
             that
             entire
             Love
             which
             they
             owe
             to
             God
             ,
             but
             even
             to
             acknowledge
             
             the
             Debt
             ,
             and
             are
             not
             only
             loath
             to
             obey
             the
             Command
             ,
             but
             even
             to
             understand
             it
             ,
             will
             use
             a
             thousand
             Arts
             and
             Devices
             to
             shift
             off
             and
             evade
             the
             genuine
             force
             of
             it
             ;
             
             and
             ,
             rather
             than
             fail
             ,
             will
             say
             ,
             That
             though
             God
             in
             the
             most
             plain
             and
             express
             terms
             calls
             for
             whole
             Love
             ,
             yet
             he
             means
             but
             a
             part
             of
             it
             .
             Strange
             and
             amazing
             Partiality
             and
             Presumption
             !
             But
             of
             this
             general
             Backwardness
             to
             receive
             the
             Sense
             of
             this
             plain
             Command
             (
             as
             plain
             as
             ,
             
               Thou
               shalt
               have
               no
               other
               Gods
               but
               me
               .
            
             )
             I
             have
             already
             hinted
             an
             account
             in
             the
             former
             part
             of
             this
             Letter
             .
          
           I
           shall
           not
           return
           that
           Answer
           to
           these
           reflecting
           Words
           which
           they
           deserve
           ,
           but
           shall
           content
           my self
           ,
           
             
               First
               ,
               To
               offer
               to
               Mr.
               N.
               some
               General
               Considerations
               which
               may
               be
               proper
               to
               move
               him
               ,
               upon
               second
               thoughts
               ,
               to
               abate
               him
               somewhat
               of
               his
               Confidence
               ,
               and
               be
               more
               moderate
               in
               his
               Censures
               of
               his
               Fathers
               and
               Brethren
               ,
               if
               not
               out
               of
               respect
               to
               them
               ,
               yet
               out
               of
               regard
               to
               his
               own
               dear
               Self
               ,
               who
               in
               his
               other
               Writings
               hath
               plainly
               and
               expresly
               taught
               that
               very
               Doctrine
               ,
               and
               Exposition
               which
               he
               now
               Condemns
               .
            
             
               Secondly
               ,
               I
               shall
               further
               establish
               the
               common
               Exposition
               ,
               and
               confirm
               it
               by
               the
               clearest
               Evidence
               of
               Scripture
               and
               of
               Reason
               .
               And
               ,
            
             
               Thirdly
               ,
               Shall
               endeavour
               to
               return
               an
               Answer
               to
               his
               pretended
               Demonstrations
               ,
               for
               his
               new
               elevated
               Sense
               of
               this
               Command
               .
               And
               ,
            
          
        
         
         
           First
           ,
           
           Whereas
           he
           saith
           ,
           
             The
             common
             Interpreters
             sure
             could
             not
             but
             be
             sensible
             that
             herein
             they
             did
             not
             rise
             up
             to
             the
             Letter
             of
             the
             Text
             ,
             which
             manifestly
             requires
             a
             more
             elevated
             Sense
             .
          
           Let
           me
           instruct
           him
           to
           consider
           whether
           Christian
           Charity
           will
           permit
           him
           thus
           peremptorily
           to
           pronounce
           that
           before
           him
           ;
           and
           Mr.
           Malbranch
           ,
           and
           all
           Commentators
           gave
           such
           a
           Sense
           of
           this
           great
           Commandment
           ,
           of
           which
           they
           could
           not
           but
           be
           sensible
           that
           it
           fell
           short
           of
           all
           Mens
           Duty
           ,
           or
           of
           what
           God
           required
           them
           to
           do
           ,
           
             that
             they
             might
             live
          
           ;
           and
           that
           they
           thus
           deviated
           from
           the
           Sense
           which
           the
           Text
           
             manifestly
             required
          
           ;
           that
           is
           ,
           that
           the
           Interpretation
           they
           delivered
           ,
           as
           the
           true
           import
           of
           the
           Text
           ,
           was
           contrary
           to
           the
           manifest
           Sense
           of
           it
           ,
           and
           to
           the
           inward
           Sentiments
           of
           their
           own
           Consciences
           .
        
         
           Secondly
           ,
           
           Whereas
           he
           adds
           ,
           That
           
             they
             could
             not
             advance
             higher
             without
             building
             in
             the
             Air
             ,
             and
             were
             therefore
             forced
             to
             cramp
             the
             Sense
             of
             this
             great
             Commandment
             ,
             and
             to
             put
             such
             a
             Construction
             upon
             it
             not
             as
             the
             express
             words
             of
             it
             require
             ,
             but
             as
             their
             Hypothesis
             would
             bear
             .
          
           And
           that
           
             only
             he
             and
             Mr.
          
           Malbranch
           ,
           
           
             have
             thought
             otherwise
             ,
             or
             any
             further
             .
          
           Let
           me
           entreat
           him
           to
           consider
           whether
           it
           be
           reasonable
           to
           conceive
           that
           God
           left
           all
           Men
           ignorant
           of
           the
           true
           Grounds
           of
           this
           Command
           ,
           till
           he
           and
           Mr.
           M.
           appeared
           to
           instruct
           the
           World
           in
           the
           true
           meaning
           of
           it
           ;
           that
           though
           all
           Men
           were
           obliged
           by
           the
           light
           of
           Nature
           ,
           all
           Jews
           and
           Christians
           by
           the
           light
           of
           Scripture
           ,
           
             to
             love
             God
             with
             all
             their
             Hearts
             and
             Souls
             ,
          
           yet
           they
           had
           no
           just
           Ground
           or
           Reason
           so
           to
           do
           ,
           till
           
           he
           and
           Mr.
           M.
           bless'd
           the
           World
           with
           this
           new
           Invention
           ,
           that
           our
           Lord
           hath
           given
           us
           another
           reason
           of
           this
           Precept
           is
           evident
           from
           these
           words
           ,
           
           
             Hear
             ,
             O
             Israel
             ,
             the
             Lord
             thy
             God
             is
             one
             God
             ,
          
           
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             therefore
             thou
             shalt
             love
             the
             Lord
             thy
             God
             with
             all
             thy
             heart
             ,
          
           &c.
           
           And
           I
           hope
           he
           will
           not
           dare
           to
           say
           that
           he
           
             built
             Castles
             in
             the
             Air
          
           ,
           for
           want
           of
           his
           Philosophy
           ,
           or
           gave
           us
           only
           such
           a
           reason
           as
           forced
           us
           to
           cramp
           the
           Sense
           of
           this
           Commandment
           .
        
         
           Thirdly
           ,
           Let
           me
           entreat
           him
           to
           consider
           the
           plain
           Consequences
           of
           this
           his
           singular
           Opinion
           and
           Interpretation
           of
           these
           words
           ,
           viz.
           That
           all
           Interpreters
           before
           him
           have
           taught
           all
           Men
           
             to
             love
             God
             less
             than
             he
             required
             of
             them
             by
             virtue
             of
             this
             great
             Law
             ,
          
           
           to
           do
           God
           
             great
             Injury
             and
             Injustice
          
           ,
           to
           
             defraud
             the
             Creator
             of
             what
             was
             due
             to
             him
             ,
             to
             cross
             the
             Order
             of
             Nature
             ,
             and
             resist
             the
             Will
             of
             its
             Great
             Author
          
           ;
           to
           be
           Idolaters
           ,
           
           
             i.
             e.
          
           to
           worship
           the
           Sun
           ,
           and
           to
           give
           every
           Creature
           a
           share
           in
           our
           Religious
           Acknowledgments
           ;
           to
           commit
           
             Spiritual
             Fornication
             and
             Adultery
          
           ;
           to
           Deifie
           and
           Idolize
           the
           Creature
           ;
           to
           do
           what
           is
           as
           much
           Idolatry
           ,
           as
           is
           that
           
             Relati●e
             Worship
          
           which
           the
           Papists
           do
           ascribe
           to
           Images
           .
           Now
           can
           he
           indeed
           believe
           all
           Christians
           and
           Jews
           of
           former
           Ages
           were
           ,
           and
           that
           all
           at
           present
           ,
           besides
           Mr.
           Malbranch
           ,
           and
           those
           few
           who
           embrace
           his
           Sentiments
           ,
           are
           Guilty
           of
           these
           horrid
           Crimes
           ?
           If
           not
           ,
           he
           must
           be
           so
           Uncharitable
           ,
           as
           to
           think
           they
           do
           not
           act
           according
           to
           their
           Principles
           ,
           or
           must
           confess
           that
           these
           things
           do
           not
           follow
           from
           them
           .
        
         
         
           Fourthly
           ,
           When
           he
           saith
           his
           Exposition
           is
           
             so
             very
             evident
          
           ,
           
           
             that
             it
             is
             matter
             of
             just
             Admiration
             ,
             that
             any
             Rational
             and
             Considerate
             Person
             can
             with-hold
             his
             assent
             from
             it
          
           ;
           and
           that
           the
           reason
           why
           we
           do
           not
           see
           ,
           or
           seeing
           will
           not
           own
           it
           ,
           
           is
           because
           it
           thwarts
           our
           
             Passions
             ,
             Interests
          
           and
           
             Lusts
             ,
             Customs
          
           and
           Prejudices
           :
           Because
           we
           have
           
             not
             purged
             our selves
             from
             the
             Prejudices
             of
             Sense
             ,
          
           
           
             disingaged
             our
             Hearts
             from
             the
             love
             of
             sensible
             Objects
             ,
             nor
             entred
             so
             far
             into
             the
             Methods
             of
             true
             Mortification
             ,
             as
             to
             be
             capable
             of
             Conviction
             :
          
           That
           they
           who
           allow
           not
           of
           it
           ,
           
           are
           Guilty
           of
           strange
           and
           
             amazing
             Partiality
             and
             Presumption
             ,
             unwilling
             not
             only
             to
             obey
             the
             Command
             ,
             but
             to
             understand
             it
             ,
          
           and
           rather
           willing
           to
           
             shew
             a
             thousand
             Arts
             and
             Devices
             ●o
             shift
             off
             ,
             and
             evade
             the
             genuine
             force
             of
             it
             .
          
           I
           say
           ,
           when
           he
           useth
           such
           Expressions
           ,
           let
           me
           entreat
           him
           to
           consider
           whether
           it
           doth
           become
           him
           thus
           to
           bespatter
           all
           his
           Adversaries
           ,
           and
           tell
           them
           to
           their
           faces
           ,
           if
           they
           will
           not
           yield
           assent
           to
           his
           odd
           Notion
           ,
           they
           must
           have
           Lusts
           and
           Passions
           ,
           which
           obstruct
           the
           Evidence
           of
           Truth
           ;
           to
           cause
           all
           his
           Fathers
           and
           Brethren
           who
           comply
           not
           ▪
           with
           his
           Sentiments
           ,
           which
           scarce
           any
           of
           them
           do
           ,
           as
           Guilty
           of
           
             strange
             and
             amazing
             Partiality
          
           ,
           as
           Men
           not
           
             purged
             from
             the
             Prejudices
             of
             Sense
             ,
          
           not
           
             disingaged
             from
             the
             love
             of
             sensible
             Objects
             ,
          
           not
           
             entred
             so
             far
             into
             the
             Methods
             of
             true
             Mortification
             ,
             as
             to
             be
             capable
             of
             Conviction
             .
          
        
         
           Fifthly
           ,
           
           Because
           it
           may
           be
           some
           Inducement
           to
           him
           ,
           to
           shew
           more
           moderation
           in
           his
           Censures
           of
           those
           that
           differ
           from
           him
           in
           this
           
           Matter
           ,
           to
           consider
           that
           the
           Great
           Mr.
           Norris
           was
           formerly
           of
           the
           same
           Opinion
           with
           them
           ,
           and
           that
           they
           differ
           no
           more
           from
           him
           ,
           than
           he
           now
           differs
           from
           his
           former
           self
           ,
           I
           shall
           proceed
           to
           shew
           that
           in
           his
           former
           Treatises
           he
           hath
           conspired
           with
           us
           in
           this
           matter
           .
           For
           ,
        
         
           1
           st
           .
           In
           his
           
             Idea
             of
             Happiness
          
           ,
           discoursing
           of
           the
           Degrees
           of
           the
           love
           of
           God
           ,
           he
           saith
           ,
           
             The
             Computation
             of
             Bellarmine
             is
             accurate
             enough
             ,
             
             who
             reckons
             Four.
             The
             first
             ,
             is
             to
             love
             God
             proportionably
             to
             his
             loveliness
             ,
             
               i.
               e.
            
             with
             an
             infinite
             Love
             ,
             and
             this
             Degree
             is
             peculiar
             to
             God
             himself
             ;
             The
             second
             ,
             is
             to
             love
             him
             not
             proportionably
             to
             his
             Loveliness
             ,
             but
             to
             the
             utmost
             Capacity
             of
             a
             Creature
             ,
             and
             this
             Degree
             is
             peculiar
             to
             Saints
             and
             Angels
             in
             Heaven
             .
             The
             third
             ,
             is
             to
             love
             him
             not
             to
             the
             outmost
             Capacity
             of
             a
             Creature
             absolutely
             considered
             ,
             but
             to
             the
             outmost
             Capacity
             of
             a
             mortal
             Creature
             in
             this
             Life
             ;
             and
             this
             ,
             he
             says
             ,
             is
             proper
             to
             the
             Religious
             .
             The
             fourth
             ,
             is
             to
             love
             him
             not
             proportionably
             to
             the
             outmost
             Capacity
             of
             a
             Creature
             ,
             but
             
               only
               so
               as
               to
               love
               nothing
               equally
               with
               ,
               or
               above
               him
               ,
               that
               is
               not
               to
               do
               any
               thing
               contrary
               to
               the
               Divine
               Love
            
             ;
             and
             this
             ,
             
               saith
               Mr.
            
             N.
             is
             an
             absolute
             indispensable
             Duty
             ,
             less
             than
             which
             will
             not
             qualifie
             us
             for
             the
             Enjoyment
             of
             God
             hereafter
             .
          
        
         
           
           In
           his
           Treatise
           of
           
             the
             Theory
             and
             Regulation
             of
             Love
             ,
          
           he
           saith
           ,
           
             That
             
               as
               we
               are
               obliged
               to
               love
               God
               ,
               so
               ought
               we
               to
               love
               him
            
             beyond
             all
             other
             things
             whatsoever
             .
             —
             
               We
               may
               ,
               and
               must
            
             Prefer
             
               him
               in
               our
               Love
            
             ,
             Thou
             shalt
             love
             the
             Lord
             thy
             God
             with
             all
             thy
             Heart
             ,
             with
             all
             thy
             Soul
             ,
             with
             all
             thy
             
             Mind
             ,
             and
             with
             all
             thy
             Strength
             .
             
               So
               runs
               the
               Commandment
               ,
               and
               very
               just
               we
               should
               ;
               for
               if
               ,
               even
               in
               particular
               Goods
               ,
               Order
               requires
               that
               the
               most
               lovely
               should
               be
               loved
               most
               :
            
             N.
             B.
             
               much
               more
               ought
               we
               to
               love
               him
               who
               is
               the
               very
               Essence
               of
               Good
               ,
               Good
               it self
               ,
               beyond
               all
               Derivative
               and
               secondary
               Good.
               
            
          
        
         
           In
           his
           Treatise
           of
           
             Heroick
             Piety
          
           ,
           he
           hath
           these
           words
           ;
           
           
             I
             know
             it
             is
             usually
             Objected
             ,
             That
             what
             is
             supposed
             to
             be
             thus
             Heroickly
             performed
             ,
             is
             inclusively
             enjoined
             by
             virtue
             of
             those
             comprehensive
             Words
             ,
             
               Thou
               shalt
               love
               the
               Lord
               with
               all
               thy
               Heart
               .
            
          
           To
           which
           Objection
           he
           Answers
           thus
           :
           
             I
             conceive
             that
             All
             which
             is
             intended
             by
             that
             Phrase
             amounts
             to
             
               no
               more
            
             than
             ,
             
               (
               1st
               .
            
             )
             a
             sincere
             love
             of
             God
             ,
             as
             't
             is
             opposed
             to
             that
             which
             is
             partial
             and
             divided
             ;
             and
             ,
             
               (
               2dly
               ,
            
             )
             such
             a
             degree
             of
             loving
             as
             admits
             of
             nothing
             in
             competition
             with
             him
             :
             And
             thus
             far
             reaches
             the
             bounds
             of
             indispensable
             Duty
             ,
             it
             being
             impossible
             that
             he
             who
             does
             not
             love
             God
             in
             this
             Sense
             and
             Degree
             ,
             should
             keep
             his
             Commandments
             .
          
        
         
           Now
           here
           I
           would
           crave
           leave
           to
           ask
           him
           whether
           ,
           when
           he
           wrote
           these
           things
           ,
           
             He
             could
             not
             but
             be
             sensible
             that
             he
             did
             not
             rise
             up
             to
             the
             Letter
             of
             the
             Text
             ,
          
           and
           that
           
             it
             manifestly
             required
             a
             more
             elevat●d
             Sense
          
           ;
           though
           ,
           to
           preserve
           his
           Heroick
           Piety
           ,
           he
           pretended
           to
           conceive
           ,
           it
           
             amounted
             to
             no
             more
             than
             loving
             God
             sincerely
             in
             opposition
             to
             a
             par●ial
             ●●d
             divided
             love
             ,
             and
             so
             as
             to
             admit
             of
             nothing
             into
             competition
             with
             him
             ?
          
           Whether
           by
           these
           Savings
           he
           taught
           Men
           
             to
             love
             God
             less
             th●n
             ●e
             r●●●ired
             ,
             to
             defraud
             him
             of
             his
             due
             ,
             to
             r●sist
             his
             W●ll
             ?
          
           &c.
           Whether
           he
           only
           said
           these
           things
           ,
           as
           b●ing
           
           then
           under
           the
           Power
           of
           his
           
             Passions
             ,
             Lusts
             ,
             Interests
             ,
             Customs
          
           and
           Prejudices
           ,
           and
           not
           
             being
             in
             due
             measure
             purged
             from
             the
             Prejudices
             of
             Sense
             ,
             not
             disingaged
             from
             the
             love
             of
             sensible
             Objects
             ,
             not
             so
             far
             entered
             into
             the
             methods
             of
             true
             Mortification
             ,
             as
             to
             be
             capable
             of
             Conviction
             ;
             and
             of
             having
             his
             mind
             wrought
             upon
             by
             the
             light
             and
             force
             of
             Reason
             ?
          
           If
           not
           ,
           let
           him
           learn
           hereafter
           ,
           from
           his
           own
           Sense
           and
           Experience
           ,
           not
           to
           pass
           such
           severe
           and
           undue
           Censures
           on
           his
           Brethren
           .
           Having
           premised
           these
           things
           ,
           I
           proceed
           ,
        
         
           2
           dly
           ,
           To
           establish
           and
           confirm
           the
           common
           Exposition
           from
           the
           Evidence
           of
           Scripture
           ,
           and
           of
           Reason
           .
           Let
           it
           be
           then
           observed
           ,
        
         
           First
           ,
           That
           this
           Command
           was
           given
           to
           the
           
             Iewish
             Nation
          
           ,
           
           and
           is
           only
           cited
           by
           our
           Lord
           ,
           or
           by
           the
           Lawyer
           ,
           from
           Deut.
           6.5
           .
           where
           the
           words
           runs
           thus
           ,
           
             Hear
             ,
             O
             Israel
             ,
             the
             Lord
             thy
             God
             is
             one
             Lord
             ,
             and
             thou
             shalt
             love
             the
             Lord
             thy
             God
             with
             all
             thy
             mind
             ,
             and
             with
             all
             thy
             soul
             ,
             and
             with
             all
             thy
             might
             .
          
           Now
           hence
           ariseth
           a
           demonstration
           ,
           that
           this
           Text
           cannot
           be
           expounded
           so
           as
           to
           exclude
           all
           love
           ,
           or
           all
           desire
           of
           the
           Creature
           .
           For
           the
           Land
           they
           lived
           in
           was
           the
           Land
           of
           Promise
           ,
           stiled
           by
           God
           himself
           ,
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             The
             pleasant
             Land
          
           ,
           or
           ,
           
             The
             Land
             of
             Desire
          
           ,
           Psal.
           106.24
           .
           Dan.
           8.9
           .
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             The
             Land
             of
             Glory
          
           ,
           or
           the
           Glorious
           Land
           ,
           
           as
           being
           the
           Glory
           ,
           the
           most
           pleasant
           ,
           and
           desirable
           of
           all
           Lands
           ;
           to
           encourage
           them
           to
           go
           in
           and
           possess
           it
           ,
           it
           is
           represented
           to
           them
           as
           
             an
             exceeding
             good
             Land
             ,
             a
             Land
             which
             floweth
             with
             Milk
             and
             Honey
          
           ;
           
           
             a
             good
             Land
          
           ,
           
           
             a
             Land
             of
             Wheat
             ,
             and
             Barley
             ,
             and
             Vines
             ,
             
             and
             Figtrees
             ,
             and
             Pomegranates
             ;
             a
             Land
             of
             Oil-Olive
             and
             Honey
             ;
             a
             Land
             wherein
             they
             should
             eat
             Bread
             without
             scarceness
             ,
             and
             in
             which
             they
             should
             not
             lack
             any
             thing
          
           ;
           
           
             a
             Land
             which
             the
             Lord
             thy
             God
             careth
             for
             ;
             the
             eyes
             of
             the
             Lord
             thy
             God
             are
             upon
             it
             ,
             from
             the
             beginning
             of
             the
             year
             ,
             even
             to
             the
             end
             of
             the
             year
             .
          
           And
           might
           they
           not
           desire
           what
           was
           the
           very
           promise
           made
           to
           the
           Seed
           of
           Abraham
           ?
           Might
           they
           not
           love
           ,
           or
           be
           pleased
           with
           a
           Land
           so
           glorious
           ,
           so
           pleasant
           ,
           and
           desirable
           ?
           Doubtless
           they
           would
           have
           marched
           but
           heavily
           through
           the
           Barren
           and
           Desolate
           Wilderness
           ,
           had
           Moses
           by
           this
           Precept
           forbid
           them
           to
           desire
           ,
           or
           be
           pleased
           with
           
             this
             Land
             flowing
             with
             Milk
             and
             Honey
             .
          
           Moreover
           ,
           the
           Blessings
           of
           this
           Life
           were
           the
           chief
           things
           which
           God
           did
           promise
           to
           these
           Iews
           ,
           as
           the
           Reward
           of
           their
           Affection
           and
           Obedience
           to
           him
           ;
           
           whence
           he
           is
           said
           
             to
             give
             them
             Wealth
             ,
             that
             he
             might
             stablish
             his
             Covenant
             with
             them
             ,
             to
             make
             them
             plenteous
             in
             the
             Works
             of
             their
             hands
             for
             Good
             :
          
           And
           the
           taking
           away
           of
           those
           outward
           Blessings
           was
           the
           chief
           thing
           threatned
           in
           the
           Law
           of
           Moses
           ,
           to
           deter
           them
           their
           Disobedience
           ;
           For
           ,
           saith
           God
           ,
           
           
             if
             you
             will
             hearken
             diligently
             to
             my
             Commandments
             ,
             to
             love
             the
             Lord
             your
             God
             ,
             and
             to
             serve
             him
             with
             all
             your
             heart
             ,
             and
             with
             all
             your
             soul
             ,
             then
             will
             I
             give
             you
             the
             Rain
             of
             thy
             Land
             in
             due
             season
             ,
             that
             thou
             mayst
             gather
             thy
             Corn
             ,
             and
             thy
             Wine
             ,
             and
             thy
             Oil
             :
             And
             I
             will
             send
             Grass
             in
             thy
             Field
             for
             thy
             Cattle
             ,
             that
             thou
             mayest
             eat
             and
             be
             full
             .
          
           
           
             Ye
             shall
             serve
             the
             Lord
             thy
             God
             ,
             and
             he
             shall
             bless
             thy
             Bread
             ,
             and
             thy
             Water
             ;
             and
             I
             will
             take
             Sickness
             from
             thee
             ,
             and
             fulfil
             the
             number
             of
             thy
             days
             .
          
           
           
             Ye
             shall
             do
             my
             Statutes
             ,
             
             and
             shall
             keep
             my
             Iudgments
             ;
             and
             ye
             shall
             dwell
             in
             the
             Land
             in
             safety
             ,
             and
             the
             Land
             shall
             yield
             her
             Fruit
             ,
             and
             ye
             shall
             eat
             your
             fill
             .
             If
             ye
             walk
             in
             my
             Statutes
             ,
          
           
           
             and
             keep
             my
             Commandments
             to
             do
             them
             ,
             then
             will
             I
             give
             you
             Rain
             in
             due
             season
             ,
             and
             the
             Land
             shall
             yield
             her
             increase
             ,
             and
             the
             Trees
             of
             the
             Field
             shall
             yield
             their
             Fruit
             ,
             and
             you
             shall
             eat
             your
             Bread
             to
             the
             full
             ,
             and
             dwell
             in
             your
             Land
             safely
             .
             And
             I
             will
             give
             you
             peace
             in
             the
             Land
             ,
             and
             you
             shall
             lie
             down
             ,
             and
             none
             shall
             make
             you
             afraid
             ;
             and
             I
             will
             have
             respect
             unto
             you
             ,
             and
             make
             you
             fruitful
             ,
             and
             multiply
             you
             .
          
           
           
             If
             thou
             observe
             to
             do
             all
             the
             Commands
             which
             I
             command
             thee
             this
             day
             ,
             blessed
             shalt
             thou
             in
             the
             City
             ,
             blessed
             in
             the
             Field
             ,
             blessed
             in
             the
             Fruit
             of
             thy
             Body
             ,
             of
             thy
             Ground
             ,
             of
             thy
             Cattle
             ,
             in
             the
             encrease
             of
             thy
             Kins
             ,
             and
             the
             Flocks
             of
             thy
             Sheep
             ,
             in
             thy
             Basket
             ,
             and
             thy
             Store
             :
             The
             Lord
             shall
             command
             the
             Blessing
             upon
             thee
             in
             thy
             Store-Houses
             ,
             and
             all
             that
             thou
             settest
             thy
             hand
             unto
             :
             The
             Lord
             shall
             make
             thee
             plenteous
             in
             Goods
             ,
             in
             the
             Fruit
             of
             thy
             Body
             ,
             of
             thy
             Cattle
             ,
             and
             thy
             Ground
             :
             The
             Lord
             shall
             open
             to
             thee
             his
             good
             Treasure
             ,
             the
             Heaven
             to
             give
             thee
             Rain
             unto
             thy
             Land
             in
             its
             season
             ,
             and
             to
             bless
             all
             the
             work
             of
             thine
             hand
             .
          
           
           
             If
             thou
             obey
             the
             voice
             of
             the
             Lord
             ,
             he
             will
             make
             thee
             plenteous
             in
             every
             work
             of
             thine
             Hand
             ,
             in
             the
             Fruit
             of
             thy
             Body
             ,
             of
             thy
             Cattle
             ,
             and
             of
             thy
             Land
             for
             Good
             ;
             for
             the
             Lord
             will
             again
             rejoice
             over
             thee
             for
             Good
             ,
             as
             he
             rejoiced
             over
             thy
             Fathers
             .
          
           These
           temporal
           good
           things
           he
           declares
           to
           be
           
             his
             Gifts
          
           ;
           
           for
           these
           he
           requires
           them
           to
           bless
           the
           Donor
           ,
           saying
           ,
           
             When
             thou
             hast
             eaten
             ,
             and
             art
             full
             ,
             then
             shalt
             thou
             bless
             the
             Lord
             thy
             God
             ,
             for
             the
             good
             Land
             he
             hath
             given
             thee
          
           ;
           commanding
           them
           to
           rejoice
           
           in
           
             every
             good
             thing
             he
             hath
             given
             them
             .
          
           Moreover
           ,
           upon
           their
           Disobedience
           ,
           he
           threatneth
           the
           removal
           of
           all
           these
           Blessings
           ,
           and
           to
           strip
           them
           of
           all
           these
           good
           things
           ;
           that
           he
           would
           
             shut
             up
             the
             Heavens
          
           ,
           
           that
           
             there
             be
             no
             Rain
          
           ,
           that
           
             the
             Land
             yield
             not
             her
             Fruit
             ,
          
           and
           that
           
             they
             should
             perish
             quickly
             from
             the
             good
             Land
             that
             God
             had
             given
             them
          
           ;
           that
           
             they
             should
             be
             cursed
             in
             their
             Basket
             and
             Store
             ,
             in
             the
             Fruit
             of
             their
             Body
             ,
             of
             their
             Land
             ,
             of
             their
             Kine
             ,
             and
             Sheep
          
           ;
           that
           he
           
             would
             send
             upon
             them
             Cursing
             ,
             Vexation
             ,
          
           
           
             and
             Rebuke
             in
             all
             they
             put
             their
             hand
             unto
          
           ;
           and
           that
           
             they
             should
             serve
             their
             Enemies
             in
             Hunger
             ,
             and
             in
             Thirst
             ,
             and
             in
             Nakedness
             ,
             and
             in
             want
             of
             all
             things
             .
          
           Now
           if
           God
           ,
           by
           requiring
           them
           
             to
             love
             the
             Lord
             with
             all
             their
             Hearts
             and
             Souls
             ,
          
           had
           enjoined
           them
           not
           to
           desire
           ,
           or
           affect
           any
           of
           these
           outward
           things
           ,
           to
           what
           purpose
           doth
           he
           promise
           what
           he
           forbids
           them
           to
           desire
           ?
           Or
           what
           Encouragement
           can
           such
           Promises
           afford
           them
           thus
           to
           love
           him
           ?
           If
           these
           things
           were
           in
           no
           sense
           
             their
             good
          
           ,
           why
           are
           they
           stiled
           
             God's
             Blessings
          
           and
           his
           Gifts
           ?
           And
           why
           are
           they
           commanded
           to
           
             rejoice
             in
             them
          
           ,
           and
           so
           bless
           him
           for
           them
           ?
           Yea
           ,
           why
           are
           they
           said
           to
           be
           blessed
           in
           them
           ?
           But
           if
           they
           were
           their
           good
           things
           ,
           why
           might
           they
           not
           desire
           or
           effect
           them
           proportionably
           to
           the
           Goodness
           that
           was
           in
           them
           ?
           Yea
           lastly
           ,
           if
           they
           were
           not
           good
           and
           desirable
           things
           ,
           wherein
           consists
           the
           hurt
           and
           Curse
           in
           being
           stripped
           and
           deprived
           of
           them
           ?
           'T
           is
           therefore
           manifest
           that
           this
           Interpretation
           ,
           as
           it
           casts
           a
           slur
           and
           a
           reproach
           on
           all
           God's
           temporal
           Blessings
           ,
           as
           having
           in
           them
           nothing
           good
           ,
           nothing
           fit
           to
           be
           desired
           ,
           or
           
           worthy
           to
           be
           loved
           ,
           and
           therefore
           tends
           to
           rob
           him
           of
           the
           Praises
           due
           unto
           him
           for
           them
           ,
           so
           doth
           it
           also
           impair
           the
           force
           of
           all
           the
           Promises
           by
           which
           God
           did
           endeavour
           to
           engage
           his
           People
           thus
           to
           love
           him
           ,
           and
           of
           those
           threats
           by
           which
           he
           did
           deter
           them
           from
           their
           Disobedience
           ;
           this
           therefore
           cannot
           be
           the
           genuine
           import
           of
           these
           words
           .
        
         
           
           Again
           ,
           from
           this
           Consideration
           ,
           That
           this
           Command
           was
           given
           to
           the
           
             Iewish
             Nation
          
           ,
           it
           follows
           that
           it
           ought
           to
           bear
           the
           Sense
           which
           is
           the
           certain
           import
           of
           it
           in
           all
           those
           other
           places
           of
           the
           
             Old
             Testament
          
           where
           it
           only
           doth
           occur
           ,
           it
           being
           only
           found
           in
           the
           
             New
             Testament
          
           as
           a
           Citation
           thence
           .
           'T
           is
           therefore
           certain
           ,
           that
           it
           doth
           not
           require
           us
           to
           love
           God
           in
           perfection
           of
           degrees
           ,
           or
           in
           the
           elevated
           Sense
           contended
           for
           ,
           but
           only
           to
           love
           him
           with
           a
           sincere
           and
           a
           prevailing
           love
           .
           For
           ,
        
         
           First
           ,
           God's
           Servants
           entred
           into
           a
           Covenant
           to
           serve
           the
           Lord
           after
           this
           manner
           .
           Thus
           
             Asa
             gathered
             all
             Benjamin
             and
             Iudah
             ,
          
           
           
             and
             they
             entred
             into
             Covenant
             to
             seek
             the
             Lord
             God
             with
             all
             their
             Heart
             ,
             and
             with
             all
             their
             Soul.
          
           And
           good
           Iosiah
           ,
           
           with
           all
           his
           People
           ,
           
             made
             a
             Covenant
             before
             the
             Lord
             to
             walk
             after
             the
             Lord
             ,
             and
             to
             keep
             his
             Commandments
             with
             all
             their
             Heart
             ,
             and
             with
             all
             their
             Soul
             :
          
           Now
           if
           ,
           in
           this
           Covenant
           ,
           they
           promised
           
             to
             love
             God
             with
             every
             degree
             of
             every
             Power
             ,
             with
             the
             whole
             possibility
             of
             the
             Soul
             ;
             to
             bestow
             on
             him
             not
             only
             the
             highest
             Degree
             of
             it
             ,
             but
             every
             Degree
             of
             it
             ,
             the
             whole
          
           ;
           and
           to
           
             make
             him
             not
             only
             the
             Principal
             ,
          
           but
           
             the
             only
             Object
             of
             their
             love
             ,
          
           they
           promised
           
           what
           they
           knew
           they
           never
           could
           ,
           what
           to
           be
           sure
           they
           never
           did
           perform
           .
           And
           why
           then
           is
           it
           said
           ,
           That
           
             the
             People
             stood
             to
             the
             Covenant
             ,
             and
             that
             God
             wus
             found
             of
             them
             .
          
           But
           if
           they
           only
           promised
           love
           of
           Sincerity
           ,
           and
           love
           to
           God
           above
           all
           other
           things
           ,
           and
           that
           they
           would
           adhere
           to
           him
           and
           his
           Service
           ,
           then
           may
           this
           Phrase
           Import
           no
           more
           .
        
         
           Secondly
           ,
           This
           God
           required
           them
           to
           do
           ,
           to
           render
           them
           the
           Objects
           of
           his
           Grace
           and
           Favour
           ,
           promising
           to
           have
           Mercy
           on
           them
           in
           their
           Captivity
           on
           this
           Condition
           .
           
           
             If
             from
             thence
          
           ,
           saith
           
             Moses
             ,
             thou
             shalt
             seek
             the
             Lord
             thy
             God
             ,
             thou
             shalt
             find
             him
             ;
             if
             thou
             seek
             him
             with
             all
             thy
             Heart
             ,
             and
             all
             thy
             Soul.
          
           And
           again
           ,
           
             if
             thou
             shalt
             return
             to
             the
             Lord
             thy
             God
             with
             all
             thy
             Heart
             ,
          
           
           
             and
             with
             all
             thy
             Soul
             ,
             then
             the
             Lord
             thy
             God
             will
             turn
             thy
             Captivity
             ,
             and
             have
             Compassion
             on
             thee
             ,
             and
             will
             bring
             thee
             into
             the
             Land
             which
             thy
             Fathers
             possessed
             ;
             and
             thou
             shalt
             possess
             it
             ,
             and
             he
             will
             do
             thee
             Good.
          
           And
           upon
           this
           Condition
           only
           doth
           Solomon
           desire
           this
           Mercy
           ,
           saying
           ,
           
           
             If
             they
             turn
             to
             thee
             with
             all
             their
             Heart
             and
             all
             their
             Soul
             in
             the
             Land
             of
             their
             Enemies
             ,
             then
             hear
             thou
             their
             Prayer
             and
             their
             Supplication
             .
          
           Now
           is
           it
           reasonable
           to
           conceive
           that
           God
           required
           such
           an
           absolute
           Perfection
           of
           Degrees
           in
           their
           Affection
           and
           Obedience
           ,
           to
           qualifie
           them
           for
           his
           Favour
           under
           their
           Captivity
           ?
           If
           so
           ,
           they
           must
           for
           ever
           have
           continued
           Captives
           .
           Would
           he
           promise
           to
           restore
           them
           to
           their
           good
           Land
           ,
           and
           to
           do
           them
           Good
           upon
           a
           Condition
           that
           would
           not
           permit
           them
           either
           to
           desire
           that
           pleasant
           Land
           ,
           or
           any
           other
           Temporal
           Enjoyment
           as
           their
           Good
           ?
           Sure
           the
           Suspension
           of
           
           his
           Favour
           upon
           this
           Condition
           ,
           is
           a
           clear
           Evidence
           ,
           that
           this
           Phrase
           bears
           a
           milder
           Sense
           .
        
         
           Thirdly
           ,
           God
           doth
           acknowledge
           that
           some
           of
           them
           did
           actually
           love
           him
           thus
           ,
           That
           King
           
             David
             had
             kept
             his
             Commandments
          
           ,
           
           
             and
             followed
             him
             with
             all
             his
             heart
             ,
             saving
             in
             the
             matter
             of
             Uriah
          
           ;
           and
           yet
           we
           find
           him
           Guilty
           of
           Mistrust
           of
           God's
           own
           Promise
           ,
           by
           saying
           ,
           
             I
             shall
             one
             day
             perish
             by
             the
             hand
             of
             Saul
          
           ;
           
           of
           Lying
           to
           Abimelech
           ,
           of
           a
           rash
           Oath
           ,
           in
           Swearing
           to
           
             cut
             off
             the
             House
             of
             Nabal
          
           ;
           of
           Injustice
           ,
           in
           giving
           a
           deceitful
           Ziba
           half
           the
           Goods
           of
           Mephibosheth
           ;
           
           and
           of
           Pride
           ,
           in
           
             numbering
             the
             People
          
           .
           God
           also
           testifies
           of
           good
           Iosiah
           ,
           That
           
             he
             turned
             to
             the
             Lord
             with
             all
             his
             Soul
             ,
             and
             all
             his
             Heart
             ,
             and
             all
             his
             Might
             ,
          
           since
           therefore
           God
           himself
           declares
           of
           Men
           thus
           subject
           to
           Imperfection
           that
           they
           did
           thus
           love
           him
           ,
           that
           love
           cannot
           require
           a
           Perfection
           of
           Degrees
           ,
           but
           only
           a
           sincere
           and
           prevalent
           Affection
           to
           him
           .
        
         
           
           In
           a
           word
           ,
           in
           the
           Language
           of
           the
           
             Old
             Testament
          
           ,
           to
           
             serve
             God
             with
             the
             whole
             heart
             and
             Soul
          
           ;
           to
           
             walk
             before
             him
             with
             a
             perfect
             heart
             ,
             and
             with
             Integrity
             of
             heart
             ,
          
           hath
           an
           essential
           respect
           to
           the
           owning
           him
           alone
           to
           be
           the
           true
           God
           ,
           in
           opposition
           to
           all
           strange
           Gods
           ,
           and
           the
           continuing
           stedfast
           in
           his
           Service
           ,
           in
           opposition
           to
           the
           Service
           of
           the
           
             Heathen
             Idols
          
           ,
           or
           the
           Calves
           of
           Dan
           and
           Bethel
           ;
           Thus
           when
           God
           permitted
           a
           False
           Prophet
           to
           arise
           among
           them
           ,
           and
           to
           
             shew
             a
             Sign
          
           ,
           or
           
             do
             a
             Wonder
          
           to
           tempt
           them
           to
           desert
           him
           ,
           and
           
             go
             after
             other
             Gods
          
           ,
           he
           declares
           he
           did
           this
           for
           
           tryal
           ,
           
           
             Whether
             they
             loved
             the
             Lord
             their
             God
             with
             all
             their
             Hearts
             ,
             and
             all
             their
             Souls
             ,
          
           and
           therefore
           it
           must
           be
           sufficient
           to
           shew
           they
           did
           so
           ,
           that
           they
           were
           not
           prevailed
           upon
           by
           that
           false
           Prophet
           to
           decline
           from
           following
           after
           God
           ,
           but
           still
           cleaved
           stedfastly
           to
           him
           .
           Hence
           of
           those
           Kings
           who
           ,
           with
           the
           true
           God
           ,
           served
           Idols
           ,
           or
           served
           him
           in
           an
           undue
           manner
           ;
           it
           is
           said
           ,
           they
           did
           not
           serve
           God
           with
           all
           their
           hearts
           .
           
           
             V.
             G.
             Iehu
             took
             no
             heed
             to
             walk
             in
             the
             Law
             of
             the
             Lord
             his
             God
             with
             all
             his
             heart
             ,
             for
             he
             departed
             not
             from
             the
             sins
             of
             Ieroboam
             .
          
           And
           of
           Solomon
           it
           is
           said
           ,
           
           That
           
             his
             Wives
             turned
             away
             his
             heart
             after
             other
             Gods
             ,
             and
             his
             heart
             was
             not
             perfect
             with
             the
             Lord
             his
             God.
          
           
           Of
           Abijam
           ,
           That
           
             his
             heart
             was
             not
             perfect
             with
             the
             Lord
             as
             the
             heart
             of
             David
             his
             Father
             ,
          
           
           
             for
             he
             walked
             in
             all
             the
             sins
             of
             his
             Father
             Rehoboam
             ,
             who
             forsook
             the
             Law
             of
             the
             Lord.
          
           And
           of
           Amaziah
           ,
           
           That
           
             he
             did
             that
             which
             was
             right
             in
             the
             sight
             of
             the
             Lord
             ,
             but
             not
             with
             a
             perfect
             heart
          
           ;
           because
           coming
           from
           the
           Slaughter
           of
           the
           Edomites
           ,
           
           
             he
             brought
             the
             gods
             of
             the
             Children
             of
             Seir
             ,
             and
             set
             them
             up
             to
             be
             his
             gods
             ;
             and
             bowed
             down
             himself
             before
             them
             ,
             and
             burnt
             incense
             to
             them
             .
          
           Whereas
           the
           contrary
           is
           said
           of
           all
           those
           Kings
           who
           put
           away
           all
           Idolatry
           ,
           and
           served
           him
           according
           to
           the
           Law
           of
           
             Moses
             ,
             viz.
          
           of
           Hezekiah
           ,
           
           who
           
             removed
             the
             high
             Places
             ,
             and
             brake
             the
             Images
             ,
             and
             cut
             down
             the
             Groves
             ,
          
           
           it
           is
           said
           ,
           That
           
             he
             walked
             before
             the
             Lord
             in
             truth
             ,
             and
             with
             a
             perfect
             heart
             .
          
           Of
           Asa
           ,
           
           
             who
             removed
             all
             the
             Idols
             which
             his
             Father
             had
             made
          
           ;
           That
           
             his
             heart
             was
             perfect
             with
             the
             Lord
             all
             his
             days
             .
          
           And
           of
           Iosiah
           ,
           who
           
             put
             away
             all
             the
             Images
             ,
             and
             the
             Idols
             ,
             and
             the
             Abominations
             
             which
             were
             in
             the
             land
             of
             Iudah
             ,
             and
             in
             Ierusalem
          
           ;
           
           That
           
             he
             turned
             to
             the
             Lord
             with
             all
             his
             heart
             ,
             and
             with
             all
             his
             soul
             ,
             and
             with
             all
             his
             might
             ,
             acccording
             to
             all
             the
             law
             of
             Moses
             .
          
           Thus
           of
           Iudah
           revolting
           from
           the
           Lord
           ,
           after
           the
           Punishment
           of
           Israel
           for
           her
           Idolatry
           ,
           it
           is
           said
           ,
           
           
             she
             turned
             not
             unto
             the
             Lord
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             from
             her
             whole
             heart
             ,
             but
             feignedly
             .
          
           And
           the
           advice
           of
           Samuel
           to
           Israel
           runs
           thus
           ,
           
           
             Serve
             the
             Lord
             with
             all
             your
             heart
             ,
             and
             turn
             you
             not
             aside
             after
             vain
             things
             .
          
           From
           which
           Observation
           we
           may
           reasonably
           Collect
           ,
           that
           when
           we
           love
           God
           ,
           so
           as
           not
           to
           make
           an
           Idol
           of
           any
           thing
           by
           loving
           it
           in
           opposition
           to
           his
           will
           ,
           or
           equally
           with
           God
           ,
           or
           so
           as
           that
           it
           Rivals
           not
           him
           ,
           nor
           draws
           our
           Hearts
           from
           that
           Obedience
           we
           owe
           to
           him
           ;
           then
           do
           we
           in
           the
           prime
           import
           of
           this
           Phrase
           ,
           
             love
             God
             with
             all
             our
             Souls
             and
             Hearts
          
           ;
           and
           hence
           we
           learn
           how
           apposite
           the
           reason
           here
           assigned
           is
           ,
           for
           
             loving
             God
             with
             all
             our
             Hearts
             and
             Souls
             ,
             viz.
          
           That
           
             the
             Lord
             is
             one
             God
          
           ,
           or
           that
           he
           only
           is
           the
           Lord
           ,
           and
           therefore
           to
           him
           alone
           belongeth
           the
           superlative
           Affection
           of
           the
           Soul
           and
           Heart
           ,
           which
           is
           due
           from
           all
           Creatures
           to
           their
           God.
           
        
         
           
           Thirdly
           ,
           The
           love
           required
           by
           this
           Text
           ,
           our
           Lord
           requires
           as
           the
           Condition
           of
           Salvation
           ;
           for
           the
           Question
           of
           the
           Scribe
           was
           this
           ,
           
             By
             doing
             what
             shall
             I
             inherit
             Life
             Eternal
             ?
          
           
           the
           Answer
           of
           our
           Lord
           is
           this
           ,
           
             Thou
             shalt
             love
             the
             Lord
             thy
             God
             with
             all
             thy
             heart
             ,
          
           &c.
           
             this
             do
             ,
             and
             thou
             shalt
             live
             ,
             i.
             e.
          
           eternally
           .
           What
           therefore
           he
           requires
           in
           this
           Text
           he
           plainly
           doth
           require
           as
           the
           Condition
           of
           Salvation
           .
           Now
           
           that
           cannot
           be
           love
           of
           God
           with
           that
           Perfection
           of
           degrees
           which
           excludes
           all
           Imperfection
           ,
           and
           so
           all
           Sin
           ,
           for
           were
           that
           made
           the
           necessary
           Condition
           of
           Salvation
           ,
           no
           Person
           could
           be
           saved
           ,
           the
           best
           of
           Men
           being
           Imperfect
           ,
           and
           subject
           to
           sin
           in
           this
           Life
           .
           Moreover
           this
           new
           Exposition
           destroys
           the
           Covenant
           of
           Grace
           ,
           for
           that
           requires
           only
           
             sincere
             Obedience
          
           as
           the
           Condition
           of
           Salvation
           ,
           and
           introduceth
           again
           the
           Covenant
           of
           Works
           ,
           
             i.
             e.
          
           a
           Covenant
           requiring
           perfect
           Obedience
           in
           order
           unto
           Life
           .
        
         
           Fourthly
           ,
           
           If
           to
           love
           God
           with
           all
           the
           heart
           ,
           import
           the
           loving
           him
           
             with
             all
             our
             love
             ,
             so
             as
             to
             have
             no
             other
             Object
             of
             our
             love
             ,
          
           or
           on
           which
           we
           may
           in
           any
           measure
           set
           out
           heart
           ,
           then
           to
           love
           God
           ,
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           and
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             with
             all
             our
             Mind
          
           ,
           
           and
           
             all
             our
             Understanding
          
           ,
           must
           import
           that
           we
           must
           have
           no
           other
           object
           of
           our
           Mind
           ,
           no
           Knowledge
           ,
           no
           Understanding
           of
           any
           thing
           else
           ,
           nothing
           but
           God
           on
           which
           we
           may
           imploy
           our
           rational
           Faculties
           ,
           the
           reason
           being
           perfectly
           the
           same
           in
           both
           cases
           ,
           because
           the
           Command
           is
           so
           ,
           but
           this
           is
           manifestly
           absurd
           ,
           as
           being
           not
           only
           contrary
           to
           the
           Practice
           of
           all
           Mankind
           ,
           but
           destructive
           of
           all
           Sciences
           ,
           all
           Arts
           and
           Trades
           ,
           unless
           they
           are
           best
           learnt
           ,
           and
           acquired
           by
           thinking
           upon
           God
           alone
           .
        
         
           Moreover
           this
           Exposition
           ,
           as
           it
           gives
           the
           truest
           import
           of
           these
           words
           ,
           so
           hath
           it
           also
           this
           to
           recommend
           it
           ,
           that
           it
           serves
           all
           the
           designs
           of
           Religion
           in
           the
           General
           ,
           and
           of
           Christian
           Religion
           in
           Particular
           ,
           as
           much
           as
           doth
           
           the
           Exposition
           of
           these
           words
           for
           which
           good
           Mr.
           N.
           and
           the
           Lady
           do
           so
           much
           contend
           .
           For
           ,
        
         
           
           First
           ,
           Do
           Mr.
           N.
           and
           the
           Lady
           recommend
           unto
           us
           their
           Sense
           of
           this
           command
           as
           an
           
             effectual
             preservative
             against
             Sin
          
           ?
           Sure
           this
           is
           done
           as
           fully
           by
           that
           love
           which
           doth
           engage
           us
           to
           be
           
             always
             ready
             to
             lose
             any
             temporal
             Good
             ,
             or
             suffer
             any
             temporal
             Evil
             ,
             rather
             than
             commit
             the
             least
             Sin
             against
             God.
          
           Moreover
           can
           his
           Understanding
           be
           prevailed
           upon
           to
           prize
           any
           thing
           ,
           or
           be
           concerned
           for
           any
           thing
           so
           much
           as
           to
           endeavour
           to
           obtain
           ,
           or
           to
           preserve
           it
           by
           displeasing
           God
           ,
           who
           
             values
             the
             favour
             of
             God
             infinitely
             above
             all
             other
             things
             ,
             and
             counts
             them
             loss
             and
             dung
             compared
             to
             him
             !
          
           Can
           his
           Will
           be
           diverted
           from
           God
           by
           any
           temporal
           Concerns
           ,
           or
           any
           Charms
           of
           a
           Temptation
           ,
           who
           
             loves
             him
             so
             as
             still
             to
             cleave
             unto
             him
             ,
             in
             opposition
             to
             all
             other
             things
             ,
          
           and
           to
           admit
           of
           nothing
           which
           stands
           
             in
             competition
             with
             him
             for
             his
             love
          
           ;
           yea
           ,
           
             who
             has
             nothing
             he
             doth
             not
             truly
             hate
             and
             despise
             ,
             comparatively
             to
             his
             Favour
             ;
             nothing
             that
             can
             tempt
             him
             to
             depart
             from
             him
             ,
             or
             do
             the
             thing
             that
             will
             provoke
             his
             Displeasure
             ?
          
           can
           he
           offend
           in
           his
           Affections
           to
           ,
           or
           his
           desire
           of
           any
           worldly
           Good
           ,
           
             whose
             love
             to
             God
          
           ,
           and
           his
           desire
           to
           enjoy
           him
           ,
           
             will
             not
             permit
             him
             to
             desire
             any
             thing
             in
             opposition
             to
             him
             ,
             or
             against
             his
             Will
             and
             Pleasure
             ?
          
           If
           then
           the
           Love
           we
           plead
           for
           will
           not
           permit
           the
           Lover
           to
           offend
           in
           Mind
           ,
           in
           Will
           ,
           Affection
           ,
           or
           Desire
           ,
           how
           can
           it
           suffer
           him
           to
           offend
           in
           Action
           ?
           
           
             How
             pure
             and
             chast
             then
             must
             his
             Soul
             be
             ,
             that
             is
          
           so
           
             thoroughly
             purged
             of
             all
             created
             Loves
             ,
          
           and
           
             in
             whom
             the
             love
             
             of
             God
             reigns
          
           so
           
             absolute
             ,
             and
             unrival'd
          
           ,
           as
           it
           does
           in
           such
           a
           Lover's
           Breast
           ,
           who
           never
           suffers
           any
           thing
           to
           stand
           in
           Competition
           with
           his
           Love
           and
           Duty
           to
           his
           God
           ?
           But
           when
           it
           once
           begins
           to
           do
           so
           ,
           hates
           and
           rejects
           it
           with
           the
           utmost
           detestation
           .
           
           
             How
             secure
             must
             he
             needs
             be
             from
             Sin
             ,
             when
             he
             has
             not
             that
             in
             him
             which
             may
             betray
             him
             to
             it
             .
             He
             has
             but
             one
             Love
             at
             all
          
           predominant
           
             in
             his
             heart
          
           ,
           and
           that
           is
           for
           God
           ,
           none
           but
           what
           is
           entirely
           subject
           to
           ,
           and
           governed
           by
           it
           ;
           
             and
             how
             can
             he
             that
          
           thus
           
             loves
             nothing
             but
             God
             ,
             be
             tempted
             to
             Transgress
             against
             him
             .
          
        
         
           Secondly
           ,
           Do
           they
           represent
           the
           Sense
           which
           they
           impose
           upon
           this
           Precept
           as
           that
           which
           
             elevates
             the
             amorous
             Soul
             to
             the
             most
             noble
             Heights
             of
             Piety
             ,
          
           as
           an
           
             effectual
             means
             to
             secure
             Obedience
          
           ,
           and
           a
           
             strong
             Impellent
             to
             Good
          
           ?
           Will
           not
           that
           Love
           which
           will
           not
           suffer
           me
           to
           Sin
           against
           God
           preserve
           me
           
             holy
             ,
             pure
             ,
             and
             harmless
             before
             him
             in
             love
             ?
          
           Will
           not
           that
           Affection
           do
           the
           same
           which
           obliges
           me
           ,
           (
           1.
           )
           
             to
             prize
             him
             above
             all
             things
             ,
             to
             esteem
             him
             infinitely
             more
             valuable
             in
             himself
             ,
             and
             infinitely
             more
             beneficial
             to
             me
             than
             all
             things
             else
             I
             can
             enjoy
             ;
             to
             look
             upon
             him
             as
             my
             chief
             Good
             ,
             the
             only
             Felicity
             of
             my
             Immortal
             Soul
             ,
             the
             only
             Being
             in
             whom
             its
             Everlasting
             Happiness
             ,
             and
             its
             true
             Satisfaction
             doth
             consist
             .
          
           
           Oh!
           
             What
             can
             be
             too
             difficult
             to
             do
             ,
             to
             acquire
             a
             more
             perfect
             Enjoyment
             of
             what
             we
          
           thus
           love
           and
           prize
           ?
           
             What
             can
             be
             too
             hard
             to
             suffer
             for
             the
             sake
             of
             the
             chief
             Object
             which
             hath
          
           thus
           
             won
             our
             heart
          
           ?
           (
           2.
           )
           Will
           not
           that
           Affection
           which
           so
           powerfully
           doth
           convince
           me
           ,
           That
           
             there
             is
             infinitely
             more
             Excellency
             in
             God
             ,
             more
             Happiness
             to
             be
             expected
             from
             
             him
             ,
             than
             all
             the
             Honours
             ,
             Pleasures
             ,
             Profits
             ,
             Interests
             ,
             Relations
             ,
             and
             Satisfactions
             of
             the
             World
             can
             tender
             ,
          
           engage
           me
           always
           to
           prefer
           his
           Service
           before
           these
           base
           and
           trivial
           Interests
           ?
           And
           (
           3.
           )
           will
           not
           that
           Love
           which
           carries
           my
           Heart
           more
           ardently
           ,
           my
           
             Desires
             more
             fervently
             after
             God
             than
             any
             other
             thing
             ,
          
           make
           
             me
             long
             ,
             breath
             ,
             pant
             ,
             thirst
             more
             after
             him
             ,
             rejoice
             more
             in
             his
             Favour
             ,
             and
             be
             more
             satisfied
             with
             it
             than
             in
             Marrow
             and
             Fatness
          
           ;
           make
           me
           diligent
           and
           vigorous
           ,
           
             always
             abounding
             in
             the
             work
             of
             the
             Lord.
             
          
           
           
             Whilst
             this
             Devout
             Lover
             thus
             Contemplates
             the
             Divine
             Perfections
             ,
             whilst
             he
             looks
             on
             God
             as
             his
             
               exceeding
               great
               Reward
            
             ,
             and
             desires
             him
             accordingly
             ,
             is
             not
             his
             Obedience
             prompt
             ,
             and
             ready
             ?
             Does
             not
             his
             mind
             move
             with
             alacrity
             ,
             and
             unwearied
             vigour
             ?
             And
             are
             not
             all
             its
             Motions
             regular
             and
             pleasing
             ?
          
           Must
           not
           he
           who
           so
           zealously
           desires
           ,
           and
           so
           impatiently
           thirsteth
           after
           God
           ,
           be
           very
           well
           disposed
           ,
           and
           above
           all
           things
           industrious
           
             to
             unite
             himself
             unto
             God
          
           ,
           
           must
           not
           he
           who
           thus
           prizes
           him
           for
           his
           incomparable
           Excellencies
           ,
           think
           it
           his
           Happiness
           and
           Perfection
           ,
           and
           therefore
           make
           it
           above
           all
           things
           his
           endeavour
           
             to
             be
             like
             him
          
           ?
           Must
           not
           that
           secure
           our
           Obedience
           to
           him
           ,
           which
           constrains
           us
           always
           to
           prefer
           our
           Interest
           in
           his
           Perfections
           ,
           and
           in
           the
           Blessings
           he
           hath
           promised
           to
           the
           Obedient
           ,
           before
           all
           other
           things
           :
           
             To
             obey
             him
             ,
             rather
             than
             Man
             ;
             to
             please
             him
             ,
             rather
             than
             to
             gratifie
             our selves
             ;
             to
             enjoy
             him
             ,
             rather
             than
             any
             worldly
             or
             carnal
             Interest
             whatever
             :
          
           And
           forces
           us
           to
           say
           with
           the
           Psalmist
           ,
           
             Whom
             have
             I
             in
             Heaven
             like
             thee
             ,
             or
             what
             
             is
             there
             on
             Earth
             I
             can
             desire
             in
             comparison
             of
             thee
             ?
          
           What
           incentive
           can
           he
           want
           to
           engage
           him
           to
           
             walk
             before
             God
             unto
             all
             well-pleasing
             ,
          
           
           and
           to
           
             perfect
             Holiness
             in
             the
             fear
             of
             God
             ,
             and
             what
             a
             wonderful
             Progress
             must
             he
             needs
             make
             in
             it
             ?
             Whether
             will
             not
             this
          
           superlative
           
             Love
             of
             God
             carry
             him
             ;
             and
             to
             what
             degrees
             of
             Perfection
             will
             he
             not
             aspire
             ,
             under
             the
             Conduct
             of
             so
             Divine
             ,
             so
             Omnipotent
             a
             Principle
             ?
          
           If
           Obedience
           be
           the
           
             Fruit
             of
             Love
             ,
             then
             what
             an
             entire
             Obedience
             may
             we
             expect
             from
             so
             intire
             a
             Love
          
           as
           can
           admit
           of
           nothing
           into
           competition
           with
           it
           ,
           nothing
           which
           is
           not
           wholly
           subject
           to
           ,
           and
           governed
           by
           it
           ?
           And
           so
           can
           have
           
             no
             Suckers
             to
             draw
             off
             the
             Nourishment
             from
             it
             ,
             no
             other
             Love
             to
             check
             and
             hinder
             its
             Growth
             ;
             what
             is
             there
             that
             can
             hinder
             him
             who
             has
          
           so
           
             emptied
             his
             heart
             of
             the
             Creatures
             ,
          
           
           
             and
             devoted
             it
          
           so
           
             entirely
             to
             God
          
           ,
           that
           his
           desire
           of
           all
           other
           things
           is
           always
           comparatively
           none
           ,
           and
           ,
           when
           they
           hinder
           his
           desire
           of
           him
           ,
           are
           absolutely
           none
           ,
           
           
             from
             reaching
             the
             highest
             pitch
             of
             assumable
             Goodness
             ?
          
           Since
           therefore
           
             where-ever
             Obedience
             is
             found
             ,
             't
             is
             a
             certain
             Criterion
             of
             Love
          
           ;
           and
           
             to
             derive
             universal
             Obedience
             from
             the
             Love
             of
             God
             ,
             or
             to
             argue
             from
             that
             Obedience
             to
             the
             entire
             ,
          
           N.
           B.
           
             Love
             of
             God
             ,
             is
             as
             sound
             a
             way
             of
             Argumentation
             ,
             as
             to
             prove
             any
             other
             Effect
             by
             its
             Cause
             ,
             or
             Cause
             by
             its
             Effect
             .
          
           Hence
           from
           the
           universal
           Obedience
           which
           this
           Love
           must
           produce
           ,
           I
           argue
           demonstratively
           ,
           That
           it
           is
           that
           
             entire
             Love
          
           of
           God
           which
           is
           required
           by
           the
           Command
           ,
           
             To
             love
             God
             with
             all
             our
             hearts
             .
             Seeing
             there
             is
             no
             better
             Diagnostick
             to
             discover
             our
             Love
             ,
          
           
           
             then
             by
             observing
             what
             is
             the
             most
             frequent
             Subject
             of
             our
             Thoughts
             ;
             and
             where-ever
             
             the
             weight
             of
             our
             Desire
             rests
             ,
             the
             stream
             of
             our
             Thoughts
             will
             follow
          
           ;
           it
           being
           certain
           ,
           that
           what
           I
           prize
           above
           all
           things
           ,
           and
           above
           all
           things
           desire
           ,
           must
           be
           still
           uppermost
           in
           my
           Thoughts
           ,
           and
           be
           the
           very
           thing
           
             on
             which
             the
             weight
             of
             my
             desire
             rests
             :
          
           What
           better
           Diagnostick
           can
           I
           have
           to
           prove
           my
           Genuine
           Affection
           to
           that
           God
           I
           do
           so
           infinitely
           prize
           ,
           so
           fervently
           desire
           ,
           and
           in
           Affection
           do
           prefer
           before
           all
           other
           Objects
           ?
           
             If
             therefore
             we
             would
             come
             up
             to
             our
             Holy
             Religion
             ,
          
           
           
             if
             we
             would
             be
             those
             Wise
             and
             Excellent
             Creatures
             that
             God
             designs
             we
             should
             ,
             let
             us
          
           above
           all
           things
           
             fix
             our
             love
             upon
             its
             proper
             Object
             ,
             put
             it
             into
             a
             regular
             Motion
             ,
             and
             then
             do
             but
             allow
             it
             scope
             ,
             and
             faithfully
             pursue
             its
             Tendencies
             ,
             and
             we
             need
             not
             be
             afraid
             of
             doing
             amiss
             ;
             we
             should
             run
             the
             Race
             that
             is
             set
             before
             us
             with
             Chearfulness
             and
             Vigour
             ,
             in
             a
             direct
             Line
             ,
             and
             with
             unwearied
             Constancy
             .
          
           
           For
           
             what
             wise
             Man
             would
             think
             much
             to
             relinquish
             a
             lesser
             ,
             for
             a
             greater
             Good
             ?
             Or
             shew
             any
             Inclination
             for
             lower
             Delights
             ,
             when
             courted
             to
             the
             Enjoyment
             of
             the
             Highest
             ?
          
        
         
           
           Thirdly
           ,
           Do
           they
           say
           the
           Love
           of
           God
           they
           plead
           for
           
             makes
             the
             best
             provision
             for
             our
             Pleasure
             ?
          
           Is
           not
           this
           as
           true
           of
           the
           measures
           of
           Divine
           Love
           assigned
           by
           us
           ?
           For
           have
           not
           we
           who
           Contemplate
           and
           Prize
           him
           as
           our
           
             Chiefest
             Good
          
           ,
           and
           
             our
             exceeding
             great
             Reward
          
           ,
           compared
           to
           whom
           nothing
           is
           lovely
           or
           desirable
           ,
           the
           same
           Object
           still
           present
           with
           us
           ?
           And
           the
           same
           reason
           
             to
             fix
             the
             Eyes
             of
             our
             Understanding
             on
             ,
          
           
           
             and
             direct
             the
             Motions
             of
             our
             Will
             towards
             him
             ?
          
           May
           we
           not
           always
           
             Contemplate
             and
             Enjoy
             his
             Beauty
             ,
             asswage
             our
             Thirst
             at
             this
             
             Fountain
             ,
             and
             feast
             our
             hungry
             Souls
             upon
             his
             never-failing
             Charms
             ?
          
           And
           must
           not
           the
           Assurance
           of
           our
           Interest
           in
           so
           great
           a
           Good
           ,
           our
           Enjoyment
           of
           a
           Reward
           so
           Excellent
           ,
           our
           sight
           of
           such
           a
           Perfect
           and
           a
           Charming
           Beauty
           ,
           the
           Satisfaction
           which
           all
           our
           Appetites
           may
           find
           in
           sweet
           Communion
           with
           ,
           and
           in
           Enjoyment
           of
           him
           who
           is
           so
           able
           to
           replenish
           all
           our
           Faculties
           ,
           and
           gratifie
           all
           our
           Desires
           ,
           even
           Ravish
           our
           Hearts
           ,
           and
           fill
           our
           Souls
           with
           unspeakable
           Delight
           ?
           Must
           not
           these
           Sentiments
           be
           
             highly
             Ravishing
             and
             Entertaining
          
           ,
           
           must
           they
           not
           
             fill
             every
             Faculty
             with
             a
             full
             Tide
             of
             Ioy
             ?
          
           Must
           they
           
             not
             be
             Sweets
             that
             know
             no
             Bitter
             ,
             Ioys
             without
             Allay
             ,
             Pleasures
             that
             have
             no
             Sting
             ?
          
        
         
           Fourthly
           ,
           
           Do
           they
           add
           that
           by
           this
           Love
           
             we
             are
             secured
             from
             Disappointment
             ,
             Iealousies
             ,
             and
             all
             that
             long
             train
             of
             Pain
             and
             Grief
             which
             attends
             Desire
             when
             it
             moves
             towards
             the
             Creature
             .
             While
             others
             are
             tormented
             with
             Fears
             and
             Cares
             ,
          
           
           
             unsatisfied
             Desires
             ,
             and
             unprosperous
             Attempts
             ,
          
           &c.
           
           Are
           they
           not
           as
           entirely
           secured
           from
           any
           thing
           of
           this
           nature
           who
           love
           nothing
           ,
           and
           desire
           nothing
           but
           in
           relation
           to
           God
           ,
           
             i.
             e.
          
           as
           it
           enables
           us
           to
           serve
           him
           ,
           is
           instrumental
           to
           his
           Glory
           ,
           or
           to
           our
           Enjoyment
           of
           him
           ,
           or
           to
           perform
           the
           Duty
           we
           owe
           to
           others
           for
           his
           sake
           ?
           And
           ,
           2
           dly
           ,
           in
           Subordination
           to
           God
           ,
           so
           as
           that
           our
           Love
           to
           ,
           or
           our
           desire
           of
           them
           ,
           is
           wholly
           subject
           to
           ,
           and
           governed
           by
           our
           Affection
           to
           him
           .
           And
           ,
           3
           dly
           ,
           with
           entire
           Resignation
           to
           his
           all-Wise
           Providence
           ,
           and
           full
           Submission
           to
           his
           Will
           ;
           so
           that
           we
           desire
           nothing
           but
           conditionally
           ,
           
             if
             Divine
             Wisdom
             see
             it
             good
             for
             us
             ,
          
           we
           ask
           nothing
           but
           
           with
           this
           Restriction
           ,
           
             if
             it
             be
             thy
             pleasure
          
           ;
           and
           are
           still
           ready
           to
           par●t
           with
           it
           ,
           when
           he
           who
           gave
           it
           is
           pleased
           to
           recal
           it
           ,
           and
           to
           say
           when
           he
           hath
           done
           so
           ,
           
             The
             Lord
             gave
             ,
             and
             the
             Lord
             hath
             taken
             away
             ,
             blessed
             be
             the
             Name
             of
             the
             Lord.
          
           For
           what
           more
           naturally
           tends
           to
           produce
           in
           us
           that
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           that
           Quietness
           ,
           that
           Smoothness
           ,
           and
           Tranquillity
           of
           Spirit
           in
           all
           Conditions
           and
           Events
           ,
           in
           which
           Philosophers
           have
           plac'd
           the
           Happiness
           of
           Man
           ?
           Is
           it
           not
           evident
           that
           he
           whose
           Will
           is
           thus
           resigned
           to
           the
           Will
           of
           God
           ,
           cannot
           be
           cross'd
           in
           his
           Desires
           ?
           and
           so
           he
           never
           can
           admit
           of
           a
           Disturbance
           ,
           or
           a
           Disappointment
           ,
           or
           be
           in
           Pain
           ,
           or
           an
           excess
           of
           Grief
           ,
           but
           whatsoever
           doth
           befal
           him
           ,
           can
           
             possess
             his
             Soul
             in
             Patience
          
           ;
           he
           fears
           not
           any
           thing
           which
           may
           betide
           him
           ,
           because
           he
           knows
           it
           must
           befall
           him
           by
           the
           Direction
           of
           that
           Providence
           which
           he
           is
           willing
           should
           dispose
           of
           all
           his
           Interests
           and
           Concerns
           ,
           nor
           is
           he
           troubled
           with
           distracting
           Cares
           for
           any
           thing
           he
           wants
           ,
           because
           he
           is
           contented
           to
           want
           what
           Providence
           sees
           fitting
           to
           deny
           him
           .
        
         
           
             
             How
             happy
             therefore
             is
             the
             Man
             who
             can
             thus
             Order
             and
             Regulate
             the
             Master
             and
             leading
             Passion
             of
             his
             Nature
             .
             That
             can
             thus
             
               love
               the
               Lord
               his
               God
               with
               all
               his
               Heart
               ,
               Soul
               and
               Mind
            
             ;
             how
             to
             be
             envied
             is
             that
             Man
             who
             can
             thus
             disingage
             his
             Affections
             from
             the
             Creature
             ,
             and
             settle
             his
             whole
             Love
             upon
             God
             ?
          
           [
           That
           he
           loves
           nothing
           else
           but
           for
           his
           sake
           ,
           nothing
           but
           as
           't
           is
           instrumental
           to
           his
           Glory
           ,
           nothing
           but
           with
           entire
           submission
           to
           his
           all-wise
           Pleasure
           .
           ]
           
             That
             can
             force
             the
             Creatures
             to
             withdraw
             ,
             command
             their
             absence
             ,
             and
             wholly
             empty
             
             his
             heart
             of
             their
             love
             .
          
           [
           Yea
           can
           hate
           and
           despise
           them
           whenever
           they
           prove
           Temptations
           to
           ,
           or
           Hinderances
           of
           his
           Love
           to
           ,
           or
           his
           Enjoyment
           of
           God.
           ]
           
             How
             ravishing
             and
             lasting
             are
             his
             Delights
             ?
             How
             solid
             and
             profound
             is
             his
             Peace
             ?
             How
             full
             and
             overflowing
             are
             his
             Joys
             ?
             How
             bright
             and
             lucid
             are
             the
             Regions
             of
             his
             Soul
             ?
             How
             entire
             and
             undisturbed
             are
             his
             Enjoyments
             ?
             What
             a
             settled
             Calm
             possesses
             his
             Breast
             ?
             What
             a
             firm
             stable
             Rest
             does
             his
             Soul
             find
             when
             she
             thus
             reposes
             her
             full
             weight
             upon
             God
             ?
             How
             loose
             and
             disentangled
             is
             he
             from
             the
             World
             ;
             and
             how
             unconcerned
             doth
             he
             pass
             along
             through
             the
             various
             Scenes
             and
             Revolutions
             of
             it
             ;
             how
             unmoved
             and
             unaltered
             in
             all
             the
             several
             Changes
             and
             Chances
             of
             this
             present
             Life
             ?
          
        
         
           Why
           therefore
           doth
           Mr.
           N.
           tell
           us
           ,
           That
           
             the
             Man
             that
             harbours
             Creatures
             in
             his
             Bosom
             ,
          
           
           
             and
             divides
             his
             Heart
             betwixt
             God
             and
             them
             ,
             will
             be
             always
             in
             great
             danger
             of
             being
             betrayed
             by
             them
             ;
             and
             though
             he
             should
             with
             great
             Care
             ,
             and
             habitual
             Watchfulness
             preserve
             for
             God
             a
             greater
             share
             in
             his
             Affections
             (
             which
             is
             the
             most
             such
             a
             one
             can
             pretend
             to
             )
             yet
             he
             will
             have
             such
             a
             weight
             constantly
             hanging
             upon
             his
             Soul
             ,
             that
             he
             will
             be
             never
             able
             to
             sore
             very
             high
             ,
             or
             arrive
             at
             any
             Excellency
             in
             Religion
             ?
          
           Can
           our
           Love
           of
           what
           God
           promises
           ;
           our
           Esteem
           for
           his
           Blessings
           ;
           our
           Desire
           of
           what
           he
           commands
           us
           to
           pray
           for
           that
           we
           may
           ,
           and
           to
           give
           thanks
           for
           when
           we
           have
           received
           ,
           be
           obstructive
           to
           our
           advancement
           in
           Religion
           ?
           Can
           that
           Heart
           be
           said
           to
           be
           divided
           betwixt
           God
           and
           the
           Creatures
           ,
           which
           never
           suffers
           the
           Creature
           to
           
           come
           in
           competition
           with
           him
           ,
           never
           loves
           it
           in
           opposition
           to
           him
           ?
           Can
           that
           Soul
           have
           any
           weight
           upon
           it
           obstructing
           its
           ascent
           to
           God
           ,
           which
           always
           infinitely
           prefers
           him
           in
           her
           Affections
           before
           all
           other
           things
           ;
           and
           is
           still
           ready
           to
           quit
           them
           for
           his
           sake
           ?
        
         
           In
           fine
           ,
           it
           may
           deserve
           to
           be
           considered
           ,
           that
           we
           cannot
           safely
           argue
           that
           a
           thing
           is
           ,
           may
           ,
           or
           should
           be
           so
           ,
           because
           it
           would
           be
           an
           advantage
           to
           Religion
           were
           it
           so
           :
           For
           what
           an
           advantage
           would
           it
           be
           to
           Truth
           ,
           to
           have
           a
           
             living
             Infallible
             Iudge
          
           of
           it
           ;
           or
           that
           every
           Parson
           of
           a
           Parish
           ,
           or
           every
           
             Private
             Person
          
           were
           Infallible
           ?
           But
           must
           we
           therefore
           grant
           to
           the
           Papist
           such
           a
           
             living
             Iudge
          
           ,
           or
           to
           the
           Quaker
           such
           an
           
             Infallible
             Spirit
          
           ?
           What
           fine
           Harangues
           might
           Mr.
           N.
           and
           the
           Good
           Lady
           make
           of
           the
           Advantages
           to
           Religion
           ,
           which
           might
           arise
           from
           living
           without
           sleep
           ,
           or
           weariness
           ,
           or
           without
           the
           
             Body
             which
             presseth
             down
             the
             Soul
             ,
          
           and
           yet
           all
           their
           fine
           Rhetorick
           would
           be
           lost
           ,
           because
           this
           sutes
           not
           with
           that
           Nature
           God
           hath
           given
           us
           ;
           if
           then
           he
           hath
           given
           us
           a
           Nature
           subject
           to
           the
           same
           Necessities
           of
           other
           things
           ,
           as
           well
           as
           Sleep
           and
           Faculties
           ,
           which
           cannot
           but
           desire
           them
           ;
           so
           that
           we
           may
           expect
           as
           well
           to
           live
           without
           the
           Body
           ,
           as
           without
           them
           :
           They
           must
           also
           spend
           their
           Rhetorick
           in
           vain
           ,
           when
           they
           endeavour
           to
           perswade
           us
           to
           
             banish
             all
             desire
             of
             the
             Creature
             from
             us
             .
          
        
      
       
         
         
           CHAP.
           IV.
           
        
         
           
             The
             Contents
             .
          
           
             This
             Chapter
             contains
             an
             Answer
             to
             Mr.
             N.'s
             Arguments
             from
             Scripture
             ,
             for
             a
             love
             of
             God
             exclusive
             of
             all
             love
             of
             Desire
             of
             the
             Creature
             ;
             as
             ,
             
               V.
               G.
               1st
            
             .
             From
             these
             Words
             ,
             
               Thou
               shalt
               love
               the
               Lord
               thy
               God
               with
               all
               thy
               heart
               ,
            
             &c.
             
             
               Matth.
               22.37
               .
               §
               .
               1.
               2dly
               .
            
             From
             those
             Words
             of
             St.
             
               James
               ,
               Ye
               Adulterers
               and
               Adulteresses
               ,
               know
               ye
               not
               that
               the
               Friendship
               of
               this
               World
               is
               enmity
               to
               God
               ,
               James
               4.4
               .
               §
               .
               2.
               3dly
               .
            
             From
             these
             Words
             of
             St.
             
               John
               ,
               Love
               not
               the
               World
               ,
               neither
               the
               things
               that
               are
               in
               the
               World
               ,
               1
               John
               2.15
               .
               §
               .
               3.
               
            
             And
             to
             his
             Arguments
             against
             the
             relative
             Love
             of
             the
             Creature
             ,
             
               V.
               G.
               1.
            
             
             That
             it
             is
             as
             much
             Idolatry
             as
             the
             relative
             Worship
             of
             the
             Creature
             .
             This
             Answered
             ,
             
               1.
               ad
               hominem
            
             ,
             by
             shewing
             that
             it
             was
             formerly
             approved
             by
             Mr.
             
               N.
               2.
            
             
             By
             shewing
             the
             Disparities
             betwixt
             the
             relative
             Love
             of
             the
             Creature
             ,
             and
             the
             relative
             Worship
             of
             Images
             ,
             §
             .
             
               4.
               
               Object
               .
               2.
            
             
             If
             Creatures
             be
             truly
             and
             properly
             lovely
             ,
             as
             being
             our
             true
             and
             proper
             Good
             ,
             they
             are
             to
             be
             loved
             absolutely
             and
             for
             themselves
             ;
             if
             not
             ,
             they
             are
             not
             to
             be
             
             loved
             at
             all
             .
             Answered
             ,
             by
             shewing
             in
             what
             Sense
             they
             may
             be
             stiled
             our
             true
             and
             proper
             Good
             ,
             and
             be
             loved
             for
             themselves
             ,
             viz.
             as
             that
             imports
             a
             love
             of
             them
             only
             for
             that
             Goodness
             God
             hath
             put
             into
             them
             ;
             and
             how
             they
             may
             not
             be
             loved
             absolutely
             ,
             and
             for
             themselves
             ,
             viz.
             as
             that
             excludes
             the
             Subordination
             of
             that
             Affection
             to
             the
             Love
             of
             God
             ,
             §
             .
             5.
             
          
        
         
           
           AGainst
           this
           sense
           of
           the
           Words
           I
           plead
           for
           ,
           Mr.
           N.
           hath
           but
           one
           Objection
           from
           the
           words
           themselves
           ,
           and
           it
           runs
           thus
           ,
           
             The
             Text
             saith
             ,
             
             
               Thou
               shalt
               love
               the
               Lord
               thy
               God
               with
               all
               thy
               heart
               ,
               and
               with
               all
               thy
               Soul
               ,
               and
               with
               all
               thy
               Mind
               ,
            
             but
             does
             he
             love
             God
             at
             this
             Rate
             ,
             who
             loves
             him
             only
             principally
             ,
             and
             more
             than
             any
             thing
             else
             ?
             Does
             this
             exhaust
             the
             Sense
             of
             this
             great
             Commandment
             ?
             Can
             he
             be
             said
             ,
             with
             any
             tolerable
             Sense
             ,
             to
             love
             God
             with
             all
             his
             Heart
             and
             Soul
             ,
             that
             only
             loves
             him
             above
             other
             things
             ,
             at
             the
             same
             time
             allowing
             other
             things
             a
             share
             in
             his
             love
             ?
             Can
             he
             be
             said
             to
             love
             God
             with
             all
             his
             Love
             ,
             
               N.
               B.
            
             who
             loves
             him
             only
             with
             a
             part
             ?
             What
             though
             that
             part
             be
             the
             larger
             part
             ,
             't
             is
             but
             a
             part
             still
             ,
             and
             is
             a
             part
             of
             the
             whole
             ?
             What
             Logick
             ,
             or
             what
             Grammar
             will
             endure
             this
             ?
          
           To
           this
           I
           answer
           ,
        
         
           
           First
           ,
           That
           he
           assumes
           what
           never
           will
           be
           granted
           by
           Divines
           ,
           viz.
           That
           Scripture
           Phrases
           must
           be
           Interpreted
           not
           according
           to
           the
           Analogy
           of
           Faith
           ,
           and
           the
           import
           of
           the
           
           same
           words
           elsewhere
           occurring
           in
           the
           Holy
           Scripture
           ,
           but
           according
           to
           the
           Rules
           of
           Logick
           and
           of
           Grammar
           ,
           which
           supposition
           would
           render
           the
           Interpretation
           of
           Scripture
           very
           absurd
           in
           many
           places
           .
           For
           instance
           ,
           
             
               1.
               
               The
               Apostle
               saith
               ,
               
               
                 All
                 Men
                 seek
                 their
                 own
                 ,
                 and
                 not
                 the
                 things
                 of
                 Iesus
                 Christ
              
               ;
               that
               is
               ,
               say
               Interpreters
               ,
               many
               ,
               or
               most
               Men
               ,
               do
               so
               .
               The
               Gospel
               was
               
                 Preached
                 to
                 all
                 the
                 World
              
               ,
               
               
                 to
                 every
                 Creature
                 under
                 Heaven
              
               ,
               saith
               the
               same
               Apostle
               ;
               and
               the
               Faith
               of
               the
               Romans
               was
               
                 spoken
                 of
                 in
                 all
                 the
                 World
              
               ;
               
               when
               as
               then
               many
               Parts
               even
               of
               the
               
                 Roman
                 Empire
              
               had
               heard
               nothing
               of
               it
               .
               Here
               therefore
               all
               Interpreters
               allow
               a
               
                 Synecdoche
                 totius
                 pro
                 parte
              
               ,
               i.
               e.
               
                 the
                 whole
                 is
                 put
                 for
                 the
                 most
                 celebrated
                 Parts
                 of
                 the
                 World
              
               ;
               and
               will
               he
               here
               ask
               ,
               Can
               that
               be
               said
               to
               be
               
                 Preached
                 to
                 all
              
               ,
               and
               
                 spoken
                 of
                 in
                 all
                 the
                 World
                 ,
              
               which
               is
               only
               Preached
               and
               spoken
               of
               in
               a
               part
               of
               it
               ?
               Is
               a
               part
               the
               whole
               ?
            
             
               2.
               
               Again
               ,
               
                 Children
                 obey
                 your
                 Parents
                 in
                 all
                 things
                 ;
                 Servants
                 obey
                 your
                 Masters
                 according
                 to
                 the
                 Flesh
                 in
                 all
                 things
                 ,
              
               
               saith
               the
               Text.
               This
               Generality
               ,
               say
               Interpreters
               ,
               is
               to
               be
               restrain'd
               to
               
                 all
                 things
                 honest
              
               ,
               to
               
                 all
                 things
                 belonging
                 to
                 their
                 Right
                 as
                 Parents
                 ,
                 or
                 Masters
                 to
                 command
              
               ;
               and
               will
               he
               here
               cry
               out
               ,
               What
               Logick
               ,
               or
               what
               Grammar
               will
               endure
               this
               ?
            
             
               3.
               
               In
               Precepts
               absolutely
               negative
               ,
               
               and
               even
               exclusive
               ,
               that
               which
               in
               Words
               is
               absolutely
               denied
               ,
               must
               be
               interpreted
               so
               as
               only
               to
               import
               ,
               that
               't
               is
               denied
               not
               absolutely
               ,
               but
               comparatively
               ,
               not
               as
               to
               the
               whole
               ,
               
               but
               as
               to
               the
               degree
               ;
               as
               ,
               
                 V.
                 G.
              
               God
               saith
               ,
               
               
                 I
                 required
                 Mercy
                 ,
                 and
                 not
                 Sacrifice
              
               ;
               
               when
               as
               yet
               the
               greatest
               part
               of
               Leviticus
               is
               imploy'd
               
               in
               giving
               Laws
               concerning
               Sacrifices
               .
               Christ
               saith
               ,
               
                 Fear
                 not
                 them
                 which
                 can
                 kill
                 the
                 Body
              
               ;
               
               
                 Samuel
                 ,
                 Only
                 fear
                 the
                 Lord
                 ,
                 and
                 serve
                 him
              
               ;
               and
               yet
               saith
               the
               Scripture
               ,
               
                 Fear
                 the
                 Lord
                 ,
                 and
                 the
                 King
                 ,
              
               and
               
                 Render
                 to
                 all
                 their
                 dues
              
               ,
               
               
                 fear
                 to
                 whom
                 fear
              
               ;
               so
               that
               the
               import
               of
               these
               Words
               must
               be
               this
               ,
               Fear
               not
               the
               one
               so
               much
               as
               the
               other
               ;
               fear
               not
               Man
               or
               Idols
               so
               as
               to
               incur
               the
               displeasure
               of
               God.
               Labour
               not
               for
               the
               Meat
               that
               perisheth
               ,
               saith
               the
               Scripture
               ,
               
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               
                 Work
                 not
                 for
                 it
              
               ;
               and
               yet
               saith
               the
               same
               Scripture
               ,
               
               
                 Let
                 him
                 that
                 stole
                 ,
                 steal
                 no
                 more
                 ,
              
               
               
                 but
                 rather
                 let
                 him
                 labour
                 ,
                 working
                 with
                 his
                 hands
                 the
                 thing
                 that
                 is
                 good
                 ,
              
               for
               
                 he
                 that
                 will
                 not
                 labour
                 shall
                 not
                 eat
              
               ;
               
               so
               that
               the
               import
               of
               that
               Phrase
               is
               only
               this
               ,
               Do
               not
               chiefly
               ,
               and
               primarily
               ,
               labour
               for
               the
               Meat
               that
               perisheth
               ;
               and
               will
               he
               here
               again
               cry
               out
               ,
               
                 What
                 Logick
                 ,
                 or
                 what
                 Grammar
                 will
                 endure
                 this
                 ?
              
            
          
        
         
           
           Secondly
           ,
           I
           ask
           
             what
             Grammar
             will
             not
             endure
             it
             ?
          
           I
           have
           already
           shew'd
           ,
           the
           Hebrew
           and
           the
           Greek
           of
           the
           Septuagint
           do
           use
           the
           Phrase
           in
           this
           Sense
           ;
           as
           for
           the
           Latins
           nothing
           is
           more
           common
           with
           them
           than
           to
           express
           an
           ardent
           Love
           ,
           by
           saying
           ,
           
             In
             amore
             est
             totus
             ,
             unicè
             amat
             ,
             toto
             pectore
             diligit
             ,
             omni
             studio
             aliquem
             amplectitur
             :
          
           In
           French
           it
           is
           as
           common
           to
           say
           ,
           
             Ie
             vous
             aime
             de
             tout
             mon
             coeur
             :
          
           We
           teach
           our
           very
           Children
           to
           say
           ,
           
             I
             love
             my
             Dad
             ,
             I
             love
             my
             Mam
             with
             my
             whole
             Heart
          
           ;
           nothing
           therefore
           being
           more
           ordinary
           in
           every
           Language
           than
           to
           use
           this
           Expression
           ,
           when
           we
           do
           not
           in
           the
           least
           intend
           to
           signifie
           the
           Person
           we
           thus
           love
           ,
           is
           loved
           exclusively
           of
           all
           others
           ,
           but
           only
           that
           he
           is
           
           very
           much
           beloved
           by
           us
           :
           Why
           may
           not
           the
           Scripture
           say
           this
           of
           that
           God
           we
           are
           obliged
           to
           love
           above
           all
           things
           ,
           and
           before
           all
           things
           ,
           and
           so
           as
           to
           love
           other
           things
           only
           in
           Subordination
           and
           Relation
           to
           him
           ;
           loving
           none
           other
           with
           that
           Love
           which
           is
           due
           and
           proper
           to
           him
           ?
           For
           as
           we
           are
           commanded
           to
           
             serve
             him
             only
          
           ,
           and
           yet
           may
           serve
           our
           King
           ,
           our
           Master
           ,
           and
           our
           Friend
           ;
           to
           
             fear
             him
             only
          
           ,
           and
           yet
           may
           fear
           our
           Parents
           ,
           our
           Superiors
           and
           Masters
           ,
           because
           we
           do
           not
           serve
           them
           with
           that
           Religious
           Worship
           ,
           nor
           fear
           them
           with
           that
           Reverence
           which
           is
           due
           to
           God
           alone
           :
           So
           may
           we
           love
           the
           Creature
           with
           a
           love
           of
           Desire
           ,
           and
           our
           Neighbour
           with
           a
           love
           of
           Benevolence
           ,
           and
           yet
           love
           God
           only
           with
           that
           Desire
           and
           Benevolence
           which
           is
           due
           to
           him
           alone
           .
           When
           Mr.
           N.
           proposeth
           this
           Objection
           against
           his
           own
           Opinion
           ,
           That
           
             if
             the
             Love
             of
             God
             required
             our
             whole
             Affection
             ,
             we
             could
             not
             love
             our
             Neighbour
             as
             our selves
             ,
          
           he
           is
           forced
           to
           Answer
           thus
           ,
           that
           
             
               If
               the
               Love
               of
               God
            
             ,
             
             
               and
               of
               our
               Neighbour
               were
               of
               the
               same
               Kind
               ,
               that
               entire
               Love
               of
               the
               former
               would
               indeed
               exclude
               the
               latter
               ;
               but
               this
               is
               not
               the
               Case
               ,
               we
               are
               not
               here
               supposed
               to
               love
               God
               in
               the
               same
               Sense
               ,
               or
               with
               the
               same
               sort
               of
               love
               wherewith
               we
               love
               our
               Neighbour
               .
            
          
           So
           ,
           say
           I
           ,
           is
           it
           in
           our
           case
           ,
           we
           do
           not
           love
           the
           Creature
           
             with
             the
             same
             sort
             of
             Love
             ,
          
           or
           
             in
             the
             same
             Sense
          
           in
           which
           we
           love
           God
           ,
           
             i.
             e.
          
           not
           with
           a
           Religious
           Affection
           ,
           but
           with
           a
           Natural
           only
           ;
           not
           as
           our
           Spiritual
           ,
           but
           as
           our
           Temporal
           Good
           ;
           not
           as
           the
           Good
           of
           our
           Immortal
           Souls
           ,
           but
           our
           Frail
           Bodies
           ;
           not
           as
           our
           End
           ,
           our
           Rest
           ,
           or
           our
           chief
           Good
           ,
           not
           
           for
           its
           own
           ,
           but
           for
           God's
           sake
           ;
           whereas
           we
           love
           God
           with
           a
           religious
           Affection
           ,
           as
           the
           Spiritual
           and
           Eternal
           Good
           of
           our
           Immortal
           Souls
           ,
           as
           our
           End
           ,
           Rest
           ,
           and
           our
           chief
           Good
           ,
           and
           even
           for
           himself
           :
           
           For
           
             this
             he
             doth
          
           ,
           saith
           the
           Excellent
           Bishop
           
             Taylor
             ,
             who
             loves
             God
             above
             every
             thing
             else
             ,
             for
             all
             that
             supereminent
             Love
             by
             which
             ▪
             God
             is
             more
             loved
             than
             all
             the
             World
             ,
             all
             that
             Love
             is
             pure
             ,
             and
             for
             himself
             :
             For
             the
             Philosophers
             were
             wont
             to
             say
             ,
             A
             Man
             loved
             Virtue
             for
             Virtues
             sake
             ,
             if
             he
             loved
             it
             when
             it
             was
             discountenanced
             ,
             when
             it
             thwarted
             his
             temporal
             Ends
             and
             Prosperities
             ;
             and
             what
             they
             call
             loving
             Virtue
             for
             Virtu●s
             sake
             ,
             the
             Christian
             calls
             loving
             God
             for
             God's
             sake
             .
          
           And
           had
           Mr.
           N.
           when
           he
           said
           ,
           
           
             There
             are
             but
             two
             sorts
             of
             Love
             ,
             that
             of
             Desire
             ,
             and
             Benevolence
             ,
          
           considered
           that
           this
           love
           of
           Desire
           may
           be
           branched
           into
           religious
           and
           natural
           Desires
           ,
           desire
           of
           things
           Spiritual
           and
           Temporal
           ,
           of
           things
           good
           for
           the
           Body
           and
           for
           the
           Soul
           ,
           of
           things
           to
           be
           used
           here
           ,
           and
           to
           be
           enjoyed
           here
           and
           hereafter
           ,
           of
           things
           as
           necessary
           for
           our
           being
           and
           our
           well-being
           ,
           of
           things
           to
           be
           desired
           for
           their
           own
           and
           for
           God's
           sake
           ;
           He
           would
           have
           discerned
           as
           great
           a
           difference
           betwixt
           one
           Love
           of
           Desire
           and
           another
           ,
           as
           betwixt
           Love
           of
           Desire
           and
           of
           Benevolence
           ;
           or
           at
           the
           least
           would
           not
           have
           thought
           that
           he
           who
           desired
           the
           Creature
           in
           a
           sense
           thus
           limited
           ,
           desired
           him
           
             in
             the
             same
             sense
          
           ,
           or
           
             with
             the
             same
             sort
             of
             Desire
          
           with
           which
           his
           Love
           and
           his
           Desire
           is
           carried
           out
           towards
           his
           Great
           Creator
           .
           So
           that
           I
           need
           not
           now
           to
           advertise
           him
           ,
           that
           he
           should
           not
           insist
           so
           much
           on
           the
           English
           Particle
           with
           ,
           since
           the
           Original
           
           Greek
           from
           whence
           these
           words
           are
           cited
           ,
           ran
           thus
           ,
           
             Thou
             shalt
             love
             the
             Lord
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             from
             the
             whole
             Heart
          
           ;
           now
           sure
           we
           may
           love
           one
           thing
           
             ex
             animo
          
           ,
           from
           the
           whole
           Heart
           ,
           and
           desire
           it
           entirely
           ,
           and
           yet
           may
           also
           sometime
           imploy
           our
           desires
           upon
           other
           things
           ?
        
         
           The
           Second
           Objection
           from
           Scripture
           is
           taken
           from
           the
           words
           of
           the
           
             Apostles
             Iames
          
           and
           Iohn
           ;
           
           the
           words
           of
           the
           
             Apostle
             Iames
          
           are
           these
           ,
           
           
             Ye
             Adulterers
             and
             Adulteresses
             ,
             know
             ye
             not
             that
             the
             Friendship
             of
             this
             World
             is
             enmity
             to
             God
             ?
             Whosoever
             therefore
             will
             be
             a
             Friend
             of
             the
             World
             ,
             is
             an
             Enemy
             to
             God.
          
           Whence
           he
           infers
           ,
           
           that
           in
           St.
           
           Iames's
           account
           
             our
             Heart
             is
             so
             much
             God's
             Propriety
             and
             peculiar
             ,
             and
             ought
             so
             entirely
             to
             be
             devoted
             to
             him
             ,
             that
             't
             is
             a
             kind
             of
             Spiritual
             Adultery
             to
             admit
             any
             Creature
             into
             Partnership
             with
             him
             in
             our
             Love.
             
          
        
         
           I
           Answer
           ,
           
           That
           as
           a
           Woman
           becomes
           not
           an
           Adulteress
           by
           any
           Affection
           to
           ,
           or
           Friendship
           with
           another
           Man
           ,
           for
           she
           ought
           to
           love
           her
           Friend
           ,
           and
           Neighbour
           ,
           and
           Relations
           ,
           and
           to
           shew
           Friendship
           to
           them
           ,
           but
           only
           by
           loving
           Friend
           or
           Neighbour
           with
           the
           love
           proper
           to
           her
           Husband
           ,
           with
           that
           love
           which
           comes
           in
           competition
           with
           ,
           
           and
           invades
           that
           conjugal
           Affection
           which
           belongs
           to
           him
           alone
           .
           So
           neither
           doth
           all
           love
           of
           the
           Creature
           make
           us
           guilty
           of
           
             Spiritual
             Adultery
          
           ,
           but
           only
           that
           love
           of
           the
           Creature
           which
           is
           proper
           to
           God
           ,
           and
           stands
           in
           competition
           
           with
           him
           ,
           and
           makes
           us
           Idolize
           the
           Creature
           ,
           by
           giving
           it
           that
           share
           in
           our
           Affections
           which
           is
           due
           to
           God
           alone
           ,
           as
           is
           evident
           from
           the
           very
           words
           ,
           
             Ye
             Adulterers
             and
             Adulteresses
          
           ;
           for
           that
           *
           Phrase
           ,
           as
           often
           as
           it
           Metaphorically
           occurs
           in
           the
           
             Old
             Testament
          
           ,
           imports
           the
           declining
           of
           the
           Iews
           to
           Idolatry
           ,
           and
           the
           giving
           that
           Worship
           and
           Service
           to
           Idols
           and
           false
           Gods
           ,
           which
           belongs
           only
           to
           the
           true
           ;
           and
           consequently
           that
           Friendship
           of
           the
           World
           which
           rendred
           the
           Persons
           here
           represented
           ,
           Guilty
           of
           
             Spiritual
             Adultery
          
           ,
           must
           be
           that
           inordinate
           Affection
           to
           the
           World
           which
           made
           it
           Rival
           God
           ,
           and
           Rob
           him
           of
           the
           Service
           and
           Obedience
           due
           to
           him
           ;
           and
           this
           the
           Context
           clearly
           shews
           ,
           for
           the
           Friendship
           of
           the
           World
           there
           reprehended
           was
           such
           as
           proceeded
           
             from
             the
             Lusts
             which
             were
             in
             their
             Members
             ,
          
           and
           caused
           them
           to
           desire
           the
           World
           's
           Good
           ,
           not
           to
           supply
           their
           wants
           ,
           but
           to
           
             consume
             them
             on
             their
             Lusts
          
           ,
           and
           such
           a
           love
           of
           the
           World
           as
           produced
           
             Wars
             ,
             Fightings
          
           ,
           and
           even
           Murther
           ,
           that
           they
           might
           obtain
           the
           Worlds
           good
           things
           ,
           ver
           .
           1
           ,
           2
           ,
           3
           ,
           4.
           
        
         
           
           But
           ,
           saith
           Mr.
           N.
           
           
             Every
             lover
             of
             the
             Creature
             is
             in
             proportion
             an
             Idolater
             upon
             our
             former
             Principle
             ;
             for
             by
             loving
             Creatures
             we
             suppose
             them
             our
             Goods
             ,
             that
             they
             are
             able
             to
             act
             upon
             our
             Souls
             ,
             and
             
             affect
             them
             with
             pleasing
             Sensations
             ,
             that
             they
             perfect
             our
             Being
             ,
             and
             are
             the
             causes
             of
             our
             Happiness
             ,
             which
             is
             to
             suppose
             them
             to
             be
             so
             many
             Gods
             ;
             so
             that
             
               there
               can
               be
               no
               such
               thing
               as
               loving
               the
               World
               with
               moderation
               ,
            
             since
             we
             ought
             not
             to
             love
             it
             at
             all
             ,
             for
             
               we
               Deifie
               the
               Object
               of
               our
               Love
            
             ;
             and
             to
             affect
             the
             Creature
             in
             any
             degree
             ,
             is
             so
             far
             to
             Idolize
             it
             .
          
           To
           this
           I
           Answer
           ,
        
         
           First
           ,
           
           If
           
             there
             can
             be
             no
             such
             thing
             as
             loving
             ,
             i.
             e.
          
           desiring
           
             the
             Creature
             with
             moderation
          
           ,
           
           why
           doth
           the
           Scripture
           prescribe
           this
           Moderation
           as
           to
           the
           things
           of
           this
           World
           ,
           by
           saying
           ,
           
             Let
             your
             moderation
          
           ,
           as
           to
           these
           things
           ,
           
           
             be
             known
             unto
             all
             ,
             the
             Lord
             is
             at
             hand
             .
             Be
             careful
             for
             nothing
             ,
             but
             in
             every
             thing
             by
             Prayer
             and
             Supplication
             with
             Thanksgiving
             ,
             let
             your
             requests
             be
             made
             known
             unto
             God.
          
           Are
           not
           our
           Petitions
           of
           these
           things
           from
           God
           our
           desires
           of
           them
           ?
           Is
           not
           our
           dependance
           on
           that
           Providence
           for
           them
           ,
           which
           will
           give
           good
           Things
           to
           them
           that
           ask
           them
           ,
           the
           Remedy
           here
           prescribed
           against
           our
           anxious
           Cares
           for
           these
           things
           ?
           And
           must
           not
           then
           the
           Moderation
           here
           required
           Respect
           the
           same
           things
           ?
           
           Again
           ,
           Brethren
           ,
           saith
           the
           Apostle
           ,
           
             the
             time
             is
             short
             ,
             it
             remaineth
             that
             both
             they
             that
             have
             Wives
             ,
             be
             as
             if
             they
             had
             none
             ;
             and
             they
             that
             weep
             ,
             as
             though
             they
             wept
             not
             ;
             and
             they
             that
             rejoice
             ,
             as
             though
             they
             rejoiced
             not
             ;
             and
             they
             that
             buy
             ,
             as
             though
             they
             possessed
             not
             ;
             and
             they
             that
             use
             this
             world
             ,
             as
             not
             abusing
             it
             :
             For
             the
             Fashion
             of
             this
             world
             passeth
             away
             .
          
           Here
           do
           not
           all
           the
           Ancient
           Commentators
           agree
           that
           the
           Apostle
           prescribes
           mediocrity
           as
           to
           these
           transitory
           Things
           we
           can
           enjoy
           but
           for
           a
           short
           time
           ?
           And
           that
           by
           commanding
           us
           to
           
           have
           and
           use
           them
           as
           
             if
             we
             did
             it
             not
          
           ,
           
           he
           only
           doth
           enjoin
           us
           
             not
             to
             have
             our
             hearts
             affixed
             ,
             and
             our
             chief
             care
             imployed
             about
             them
             ;
             and
             that
             to
             abuse
             the
             world
             is
             thus
             to
             use
             it
             to
             the
             Satisfaction
             of
             our
             Lusts
             ,
             or
             so
             as
             to
             imploy
             all
             our
             Studies
             and
             Affections
             on
             it
          
           ;
           doth
           not
           the
           Apostle
           himself
           thus
           explain
           our
           weeping
           for
           our
           lost
           Friends
           ,
           viz.
           
           That
           we
           should
           not
           do
           it
           immoderately
           ;
           and
           is
           not
           that
           sufficient
           warrant
           ,
           so
           to
           interpret
           the
           other
           Particulars
           ?
           And
           since
           these
           words
           respect
           the
           Moderation
           of
           our
           Joy
           and
           Grief
           ,
           and
           we
           do
           joy
           and
           grieve
           according
           as
           we
           do
           affect
           the
           Objects
           of
           those
           Passions
           ;
           why
           should
           they
           not
           be
           also
           deemed
           to
           respect
           the
           Moderation
           of
           our
           Affection
           to
           ,
           or
           our
           desires
           of
           this
           World
           ?
        
         
           Secondly
           ,
           If
           
             we
             Deifie
             the
             Object
             that
             we
             love
             ,
          
           we
           Deifie
           every
           Woman
           that
           we
           love
           in
           order
           to
           Matrimony
           ;
           every
           Child
           and
           Relation
           we
           desire
           to
           preserve
           ,
           that
           so
           we
           may
           enjoy
           the
           Benefit
           and
           Comfort
           of
           their
           Presence
           ;
           we
           Deifie
           our selves
           when
           ,
           according
           to
           the
           
             Psalmist
             ,
             we
             desire
             life
             and
             love
             many
             days
          
           ;
           yea
           ,
           we
           Deifie
           all
           the
           Meat
           and
           Drink
           we
           love
           ,
           and
           therefore
           do
           desire
           to
           eat
           and
           drink
           of
           ;
           and
           if
           I
           love
           and
           desire
           a
           Cup
           of
           good
           Wine
           ,
           because
           it
           
             maketh
             glad
             the
             Heart
             of
             Man
             ,
          
           I
           am
           ,
           
             ipso
             facto
          
           ,
           an
           Idolater
           .
        
         
           Thirdly
           ,
           I
           deny
           that
           it
           is
           necessary
           that
           
             he
             who
             loves
             ,
             i.
             e.
          
           desires
           
             any
             Creature
          
           (
           suppose
           Meat
           when
           he
           is
           hungry
           ,
           or
           Drink
           when
           
           thirsty
           )
           
             must
             suppose
             that
             Creature
             perfects
             his
             Being
             ,
             and
             is
             the
             cause
             of
             his
             Happiness
             ;
             or
             that
             it
             is
             able
             to
             act
             upon
             his
             Soul
             ,
             and
             affect
             it
             with
             pleasing
             Sensations
             :
          
           'T
           is
           only
           necessary
           that
           he
           should
           suppose
           those
           pleasing
           Sensations
           will
           follow
           upon
           the
           Enjoyment
           of
           those
           Creatures
           ,
           and
           are
           not
           to
           be
           had
           without
           them
           ;
           for
           put
           case
           a
           Sensual
           voluptuous
           Man
           were
           of
           your
           Opinion
           ,
           would
           he
           ever
           the
           less
           pursure
           the
           delights
           of
           the
           Flesh
           ,
           and
           of
           the
           sensual
           Appetites
           ?
           Is
           it
           not
           the
           Pleasure
           annexed
           to
           the
           Enjoyment
           of
           these
           things
           which
           all
           the
           World
           pursue
           ?
           And
           must
           they
           not
           then
           have
           the
           same
           reason
           to
           desire
           and
           pursue
           them
           ,
           while
           the
           same
           Pleasures
           are
           annexed
           to
           the
           Enjoyment
           of
           them
           ,
           whoever
           be
           the
           efficient
           cause
           of
           that
           Pleasure
           ,
           or
           whatever
           it
           be
           that
           acts
           upon
           the
           Soul
           ,
           and
           affects
           it
           with
           these
           pleasing
           Sensations
           ?
        
         
           Fourthly
           ,
           It
           cannot
           be
           Idolatry
           to
           suppose
           God
           acts
           upon
           my
           Soul
           by
           the
           virtue
           he
           hath
           put
           into
           a
           Creature
           ,
           rather
           than
           immediately
           by
           himself
           ;
           for
           then
           all
           the
           World
           must
           have
           been
           Idolaters
           before
           Mr.
           M.
           and
           Mr.
           N.
           made
           known
           this
           new
           Opinion
           to
           the
           World
           ;
           
           for
           he
           confesses
           that
           among
           the
           whole
           Tribe
           of
           Philosophers
           that
           went
           before
           them
           
             none
             of
             them
             thought
             any
             otherwise
             ,
             or
             any
             farther
             ,
          
           but
           universally
           held
           ,
           that
           
             Bodies
             had
             a
             power
             of
             producing
             such
             Sensations
             :
          
           'T
           is
           also
           evident
           that
           Children
           for
           a
           long
           time
           taste
           the
           Pleasures
           of
           the
           Creatures
           before
           they
           can
           be
           able
           to
           discern
           that
           God
           immediately
           produces
           these
           pleasing
           Sensations
           in
           them
           ;
           and
           that
           the
           Generality
           of
           the
           World
           are
           still
           uncapable
           of
           knowing
           that
           he
           doth
           so
           .
           Now
           is
           not
           
           this
           to
           vilifie
           the
           Providence
           and
           Wisdom
           of
           God
           ,
           and
           to
           reproach
           his
           Goodness
           to
           say
           ,
           That
           he
           hath
           laid
           the
           World
           under
           a
           sad
           necessity
           of
           
             defrauding
             God
             of
             his
             Worship
          
           ,
           and
           committing
           that
           Sin
           of
           Idolatry
           ,
           which
           
             he
             that
             doth
          
           ,
           
           saith
           the
           Apostle
           ,
           
             shall
             not
             inherit
             the
             Kingdom
             of
             God.
          
           Moreover
           all
           Idolatry
           implies
           an
           act
           of
           Religious
           Worship
           ,
           
           though
           misplaced
           ;
           now
           do
           we
           by
           desiring
           Meat
           when
           we
           are
           hungry
           ,
           
           or
           Drink
           when
           thirsty
           ,
           
           or
           by
           thus
           loving
           Meat
           and
           Drink
           as
           things
           which
           may
           gratifie
           our
           hungry
           or
           our
           thirsty
           Appetites
           ,
           by
           the
           virtue
           God
           himself
           hath
           implanted
           in
           them
           ,
           worship
           Bread
           and
           Drink
           ?
           All
           religious
           Worship
           proceeds
           from
           a
           direct
           immediate
           Intention
           ,
           either
           to
           give
           Honour
           to
           that
           which
           we
           conceive
           to
           be
           God
           ,
           or
           else
           ascribes
           to
           the
           Object
           worshipped
           some
           of
           the
           Divine
           Attributes
           ,
           or
           Essential
           Perfections
           ;
           but
           do
           we
           conceive
           Bread
           and
           Drink
           to
           be
           God
           ,
           by
           asking
           them
           of
           God
           ,
           that
           is
           ,
           desiring
           them
           ,
           or
           by
           rejoicing
           in
           them
           as
           his
           Blessing
           ,
           
             i.
             e.
          
           being
           pleased
           ,
           or
           affected
           with
           them
           as
           such
           ,
           or
           by
           conceiving
           he
           hath
           put
           any
           virtue
           into
           them
           to
           do
           us
           Good
           ?
           Do
           we
           ascribe
           unto
           the
           Creature
           any
           of
           the
           Divine
           Attributes
           or
           Perfections
           ,
           or
           say
           in
           effect
           they
           are
           Omnipotent
           ,
           by
           thinking
           God
           may
           enable
           them
           to
           raise
           pleasing
           Sensations
           in
           us
           ;
           or
           to
           work
           upon
           our
           Animal
           Spirits
           ,
           and
           by
           them
           upon
           our
           Souls
           ?
           Surely
           could
           there
           be
           any
           semblance
           of
           Idolatry
           in
           this
           case
           ,
           it
           must
           wholly
           lie
           not
           in
           conceiving
           that
           Creatures
           can
           move
           our
           Animal
           Spirits
           ,
           which
           is
           all
           we
           say
           or
           think
           they
           do
           ,
           but
           in
           conceiving
           that
           these
           Animals
           Spirits
           can
           act
           
           upon
           the
           Soul
           ,
           and
           that
           these
           Motions
           of
           them
           can
           be
           grateful
           ,
           or
           ungrateful
           to
           it
           ?
        
         
           The
           words
           of
           the
           
             Apostle
             Iohn
          
           run
           thus
           ,
           
           
             Love
             not
             the
             World
          
           ,
           
           
             neither
             the
             things
             that
             are
             in
             the
             World
          
           ;
           
           
             if
             any
             Man
             love
             the
             World
             ,
             the
             love
             of
             the
             Father
             is
             not
             in
             him
             :
             For
             all
             that
             is
             in
             the
             World
             ,
             the
             Lust
             of
             the
             Flesh
             ,
             the
             Lust
             of
             the
             Eyes
             ,
             and
             the
             Pride
             of
             Life
             is
             not
             of
             the
             Father
             ,
             but
             is
             of
             the
             World.
             And
             the
             World
             passeth
             away
             ,
             and
             the
             Lusts
             thereof
             ,
             but
             he
             that
             doeth
             the
             will
             of
             God
             abideth
             for
             ever
             .
          
           
           
             Here
             you
             have
             again
             all
             Love
             of
             the
             World
             expresly
             forbidden
             ,
             as
             altogether
             inconsistent
             with
             the
             Love
             of
             God
             ;
             
               not
               the
               immoderate
               Love
               of
               the
               World
               only
            
             :
             For
             ,
             't
             is
             plain
             that
             the
             words
             import
             a
             great
             deal
             more
             ,
             namely
             ,
             That
             
               we
               are
               not
               to
               love
               the
               World
               at
               all
            
             ;
             that
             all
             Love
             of
             it
             is
             immoderate
             .
          
        
         
           To
           this
           the
           Reverend
           Dr.
           Barrow
           Answers
           ,
           
           that
           
             The
             Apostle
             explains
             himself
             ,
             
             that
             by
             the
             World
             he
             means
             those
             things
             which
             are
             most
             generally
             embraced
             and
             practised
             in
             it
             ;
             
               the
               Lust
            
             ,
             or
             
               the
               desire
               of
               the
               Flesh
            
             ,
             that
             is
             Sensuality
             and
             Intemperance
             ;
             
               the
               Lust
               of
               the
               Eyes
            
             ;
             that
             is
             Envy
             ,
             Covetousness
             ,
             vain
             Curiosity
             ,
             and
             the
             like
             ;
             
               the
               Ostentation
            
             or
             
               Boasting
               of
               Life
            
             ,
             that
             is
             Pride
             ,
             Ambition
             ,
             vain
             Glory
             ,
             Arrogance
             ,
             Qualities
             as
             irreconcilably
             opposite
             to
             the
             Holy
             Nature
             and
             Will
             of
             God
             ,
             so
             altogether
             inconsistent
             with
             the
             Love
             of
             him
             ,
             begetting
             in
             us
             an
             Aversation
             and
             Antipathy
             towards
             him
             ,
             rendring
             his
             Holiness
             distasteful
             to
             our
             Affections
             ,
             his
             Justice
             dreadful
             to
             our
             Consciences
             ,
             
             and
             Himself
             consequently
             ,
             his
             Will
             ,
             his
             Law
             ,
             his
             Presence
             hateful
             to
             us
             .
          
           And
           that
           this
           is
           the
           true
           import
           of
           the
           words
           ,
           is
           highly
           probable
           ;
           1.
           
           Because
           
             these
             things
          
           ,
           saith
           the
           Apostle
           ,
           
             are
             not
             of
             the
             Father
          
           :
           Whereas
           the
           moderate
           Desire
           of
           ,
           and
           Affection
           to
           the
           World
           's
           Good
           things
           ,
           is
           of
           that
           God
           who
           hath
           implanted
           in
           us
           natural
           Affections
           and
           Propensions
           to
           them
           ,
           made
           them
           the
           Objects
           of
           our
           Desires
           and
           our
           Industry
           ,
           encouraged
           us
           to
           affect
           them
           by
           making
           the
           matter
           of
           his
           Promises
           ,
           and
           hath
           allowed
           us
           to
           rejoice
           in
           them
           .
           2.
           
           Because
           he
           saith
           ,
           
             He
             that
             loveth
             the
             World
             ,
             the
             love
             of
             the
             Father
             is
             not
             in
             him
             ,
          
           which
           cannot
           possibly
           be
           true
           of
           that
           Relative
           and
           Subordinate
           Love
           unto
           it
           ,
           which
           he
           hath
           made
           Provisions
           for
           .
        
         
           Again
           ,
           if
           we
           understand
           by
           these
           things
           ,
           the
           desire
           of
           those
           things
           which
           gratifie
           our
           Appetites
           with
           Pleasure
           ,
           
             V.
             G.
          
           by
           
             the
             Lusts
             of
             the
             Flesh
          
           ,
           the
           desire
           of
           Meat
           ,
           Drink
           ,
           and
           voluptuous
           Enjoyments
           ,
           as
           they
           do
           gratifie
           the
           Flesh
           ;
           by
           
             the
             Lust
             of
             the
             Eye
          
           ,
           the
           desire
           of
           Gold
           ,
           Silver
           ,
           large
           Possessions
           ,
           noble
           Houses
           ,
           rich
           Furniture
           ,
           fair
           Gardens
           ,
           as
           they
           do
           gratifie
           the
           Eye
           .
           By
           
             the
             Pride
             of
             Life
          
           ,
           the
           desire
           of
           Places
           of
           Dignity
           ,
           Noble
           Titles
           ,
           all
           the
           Honour
           and
           Glory
           of
           the
           World
           ,
           as
           they
           gratifie
           our
           Thirst
           of
           Honour
           .
           Hath
           he
           not
           told
           us
           ,
           That
           the
           pleasing
           Sensations
           which
           produce
           these
           desires
           in
           us
           are
           
             not
             of
             the
             World
             ,
             i.
             e.
          
           the
           things
           contained
           in
           it
           ,
           but
           
             of
             the
             Father
          
           ;
           that
           they
           are
           
             the
             natural
          
           ,
           
           
             genuine
             ,
             and
             direct
             Effects
             of
             God
          
           ;
           that
           't
           is
           
             of
             the
             proper
             Nature
             of
             God
             to
             produce
             them
          
           ;
           that
           
             he
             wills
             them
             for
             themselves
             ,
             and
             naturally
             delights
             in
             them
             ,
          
           
           and
           therefore
           sure
           would
           have
           us
           to
           will
           and
           delight
           in
           them
           ,
           and
           consequently
           to
           desire
           them
           .
           What
           then
           remains
           but
           that
           we
           should
           understand
           by
           the
           love
           and
           desire
           of
           these
           things
           ,
           that
           immoderate
           love
           and
           desire
           which
           tends
           to
           captivate
           our
           Affections
           to
           them
           ;
           and
           to
           prevail
           upon
           us
           to
           transgress
           the
           Will
           of
           God
           ,
           that
           we
           may
           enjoy
           or
           preserve
           them
           ,
           that
           is
           ,
           the
           immoderate
           love
           and
           desire
           of
           these
           things
           .
        
         
           I
           proceed
           now
           to
           consider
           what
           Mr.
           N.
           objects
           from
           reason
           against
           our
           Relative
           Affection
           to
           the
           Creature
           ,
           
           
             i.
             e.
          
           our
           love
           of
           it
           in
           Relation
           to
           God.
           
        
         
           
             Now
             as
             ,
             saith
             he
             ,
             to
             worship
             the
             Creature
             ,
             
             though
             but
             Relatively
             ,
             is
             to
             give
             that
             Worship
             to
             the
             Creature
             which
             is
             proper
             to
             to
             God
             ,
             so
             to
             love
             the
             Creature
             though
             but
             relatively
             ,
             is
             in
             like
             manner
             to
             give
             that
             love
             to
             the
             Creature
             which
             is
             proper
             to
             God
             ;
             
             and
             if
             this
             be
             thought
             a
             sufficient
             reason
             to
             disallow
             of
             a
             Relative
             Worship
             ,
             I
             cannot
             see
             why
             we
             should
             not
             ,
             for
             the
             same
             reason
             ,
             give
             Sentence
             against
             this
             Relative
             Love
             ;
             or
             why
             one
             should
             not
             be
             reckoned
             Idolatry
             as
             well
             as
             the
             other
             .
          
        
         
           To
           this
           I
           Answer
           ,
           
           (
           1.
           )
           That
           Mr.
           N.
           was
           formerly
           of
           another
           mind
           ;
           for
           in
           his
           Discourse
           of
           
             Platonick
             Love
          
           he
           speaks
           thus
           ,
           
           
             Because
             God
             is
             of
             too
             sublime
             and
             refined
             Excellency
             to
             be
             fastned
             on
             immediately
             by
             our
             
             Love
             ,
             Plato
             recommends
             to
             us
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               a
               method
               of
               Ascent
            
             ,
             which
             is
             from
             loving
             the
             Beauty
             which
             we
             see
             in
             Bodies
             ,
             to
             pass
             on
             to
             the
             love
             of
             that
             Beauty
             which
             we
             see
             in
             the
             Soul
             ;
             from
             the
             Beauty
             of
             the
             Soul
             ,
             to
             the
             Beauty
             of
             Virtue
             ;
             and
             lastly
             ,
             from
             the
             Beauty
             of
             Virtue
             ,
             to
             the
             immense
             Ocean
             of
             Beauty
             ;
             
               and
               these
            
             ,
             saith
             he
             ,
             
               are
               the
               Steps
               of
               the
               Sanctuary
               .
            
          
           Now
           do
           we
           not
           find
           here
           all
           that
           Mr.
           N.
           condemns
           in
           our
           Relative
           Love
           ?
           viz.
           the
           love
           of
           the
           Creatures
           by
           way
           of
           Relation
           to
           God
           ,
           not
           as
           the
           only
           ,
           but
           the
           final
           and
           ultimate
           Object
           of
           our
           Love
           ;
           a
           love
           of
           that
           Creature
           for
           God's
           sake
           ,
           or
           in
           Relation
           to
           God
           ,
           
           provided
           that
           it
           do
           not
           stop
           and
           fix
           at
           the
           Creature
           ,
           
             but
             run
             on
             till
             at
             last
             it
             fix
             upon
             God
             as
             its
             final
             Object
             .
          
        
         
           
           Again
           ,
           
             We
             ought
          
           ,
           saith
           he
           ,
           
             to
             make
             God
             the
             direct
             and
             primary
             Object
             of
             our
             Love
             ,
             and
             to
             love
             nothing
             for
             it self
             ,
             but
             only
             in
             and
             for
             God.
          
           In
           his
           Aspiration
           he
           speaks
           thus
           ,
           
           
             My
             God
             ,
             I
             will
             love
             thee
             as
             thou
             teachest
             me
             ;
             the
             first
             and
             direct
             Motion
             of
             my
             Love
             shall
             be
             towards
             thee
             ;
             and
             whatever
             I
             love
             besides
             thee
             ,
             I
             will
             only
             love
             in
             and
             for
             thee
             .
          
           And
           doth
           he
           not
           here
           say
           ,
           that
           he
           is
           taught
           of
           God
           to
           love
           other
           things
           besides
           God
           for
           his
           sake
           ?
        
         
           In
           his
           
             Essay
             upon
             Contemplation
             and
             Love
          
           ,
           he
           saith
           ,
           
           
             God
             ought
             to
             be
             the
             ultimate
             end
             of
             all
             our
             Actions
             ;
             and
             we
             ought
             not
             in
             any
             of
             our
             Actions
          
           (
           and
           therefore
           not
           in
           our
           Love
           )
           
             to
             stop
             short
             of
             this
             Center
             ,
             but
             in
             all
             our
             Actions
             to
             make
             a
             farther
             Reference
             either
             actual
             or
             habitual
             .
          
           And
           again
           ,
           
           
             An
             end
             may
             become
             evil
             by
             being
             rested
             in
             ,
             when
             it
             is
             not
             the
             last
             ,
             without
             any
             farther
             respect
             or
             reference
             .
          
           So
           that
           't
           is
           the
           want
           of
           this
           
           respect
           and
           reference
           ,
           which
           renders
           the
           love
           of
           the
           Creature
           evil
           .
        
         
           And
           now
           to
           shew
           what
           little
           cause
           he
           had
           to
           parallel
           this
           Relative
           Love
           of
           the
           Creature
           ,
           with
           the
           
             Relative
             Worship
          
           we
           condemn
           in
           the
           Church
           of
           Rome
           ,
           and
           so
           unhappily
           to
           pronounce
           all
           Christians
           Guilty
           of
           Idolatry
           ,
           who
           love
           any
           thing
           besides
           God
           for
           his
           sake
           ,
           I
           need
           only
           to
           remind
           him
           of
           a
           few
           things
           which
           ,
           had
           they
           been
           considered
           ,
           would
           have
           put
           him
           out
           of
           love
           with
           this
           Comparison
           ,
           viz.
           
        
         
           First
           ,
           That
           the
           distinction
           of
           
             Relative
             Worship
          
           is
           proper
           to
           the
           Worship
           of
           Images
           ,
           which
           can
           deserve
           no
           Worship
           for
           themselves
           ,
           but
           as
           they
           represent
           some
           Object
           which
           deserveth
           Worship
           :
           Now
           to
           say
           thus
           of
           all
           inferior
           good
           things
           ,
           that
           they
           can
           deserve
           no
           Love
           ,
           or
           cannot
           be
           desirable
           for
           any
           real
           Goodness
           God
           hath
           put
           into
           them
           ,
           is
           to
           beg
           the
           Question
           .
        
         
           Secondly
           ,
           
           That
           we
           only
           charge
           them
           with
           Idolatry
           in
           Worshipping
           the
           Cross
           ,
           and
           the
           Images
           of
           God
           ,
           and
           Christ
           with
           
             Latria
             ,
             i.
             e
          
           for
           giving
           the
           same
           Worship
           which
           they
           give
           
           to
           God
           and
           Christ
           ,
           to
           the
           Cross
           ,
           and
           to
           the
           Image
           ,
           which
           is
           a
           Creature
           of
           their
           own
           making
           .
           Now
           can
           Mr.
           N.
           charge
           us
           with
           giving
           the
           same
           love
           to
           the
           Creature
           which
           we
           give
           to
           the
           Creator
           ?
           Moreover
           ,
           we
           charge
           them
           with
           Idolatry
           ,
           for
           doing
           this
           with
           
             the
             same
             Individual
             inward
             and
             outward
             Act
          
           ;
           now
           can
           Mr.
           N.
           charge
           us
           with
           loving
           the
           Creature
           by
           the
           same
           Individual
           desire
           with
           which
           we
           love
           God.
           
        
         
           Thirdly
           ,
           The
           Relative
           Worship
           which
           they
           do
           give
           to
           Images
           is
           plainly
           forbid
           in
           the
           Second
           Commandment
           ,
           but
           as
           this
           cannot
           be
           said
           of
           this
           Relative
           Love
           without
           begging
           the
           Question
           ;
           so
           I
           have
           sufficiently
           proved
           already
           ,
           that
           it
           is
           highly
           approved
           in
           the
           
             Holy
             Scriptures
          
           ,
           That
           God
           hath
           made
           Provisions
           for
           it
           ,
           accepts
           of
           it
           ,
           and
           doth
           encourage
           us
           to
           perform
           it
           ,
           as
           will
           be
           still
           more
           evident
           by
           an
           Instance
           proper
           to
           this
           Subject
           ,
           viz.
           
        
         
           Mr.
           N.
           doth
           ,
           and
           must
           allow
           a
           Relative
           Love
           of
           Benevolence
           to
           the
           Creatures
           ,
           Christ
           having
           so
           expresly
           said
           for
           the
           Encouragement
           of
           our
           Charity
           to
           his
           Servants
           ;
           
           
             For
             as
             much
             as
             you
             did
             it
             to
             one
             of
             these
             little
             ones
             ,
             my
             Brethren
             ,
             you
             did
             it
             unto
             me
             .
          
           
           And
           again
           ,
           
             Whosoever
             shall
             give
             you
             a
             Cup
             of
             cold
             Water
             in
             my
             Name
             ,
             because
             you
             belong
             to
             Christ
             ,
             shall
             not
             lose
             his
             reward
             .
          
           And
           the
           Apostle
           ,
           
           that
           
             God
             is
             not
             unrighteous
             to
             forget
             your
             labour
             of
             love
             that
             you
             have
             shewed
             to
             his
             name
             ,
             in
             that
             you
             have
             ministred
             to
             the
             Saints
             ,
             and
             do
             minister
             .
          
           And
           Solomon
           ,
           
           that
           
             He
             that
             hath
             pity
             on
             the
             poor
             ,
             lendeth
             to
             the
             Lord.
          
           In
           all
           which
           cases
           there
           is
           a
           love
           of
           the
           Creature
           for
           God's
           sake
           ,
           or
           in
           Relation
           to
           God
           ;
           a
           love
           of
           the
           Creature
           in
           a
           Relative
           ,
           transitive
           way
           ;
           a
           love
           of
           them
           
           terminating
           upon
           God
           and
           Christ
           ,
           and
           yet
           a
           Love
           highly
           acceptable
           to
           God
           ,
           and
           such
           as
           he
           hath
           promised
           richly
           to
           reward
           ;
           but
           then
           it
           is
           not
           love
           of
           the
           same
           kind
           with
           that
           Affection
           which
           I
           owe
           to
           God
           ,
           as
           being
           not
           an
           Elicite
           ,
           or
           an
           
             immediate
             Act
             of
             Religion
          
           ,
           as
           is
           the
           love
           of
           God
           ,
           but
           only
           an
           Imperate
           Act
           of
           it
           ,
           as
           the
           Schools
           speak
           ;
           it
           proceeds
           not
           from
           the
           same
           act
           which
           carries
           me
           directly
           to
           God
           ,
           the
           love
           of
           God
           being
           the
           Cause
           ,
           that
           of
           Man
           the
           Effect
           ;
           it
           is
           not
           done
           by
           any
           act
           of
           my
           mind
           
             joining
             God
             and
             the
             Creature
             together
             ,
             as
             one
             integral
             Object
             ,
          
           but
           it
           is
           love
           to
           the
           Creature
           for
           that
           Relation
           which
           it
           hath
           and
           bears
           to
           God
           and
           Christ
           ,
           and
           therefore
           't
           is
           not
           a
           forbidden
           ,
           but
           a
           very
           acceptable
           kind
           of
           Love
           ,
           though
           it
           be
           plainly
           Relative
           .
        
         
           And
           so
           it
           is
           also
           in
           our
           Love
           of
           Desire
           to
           the
           Creature
           ;
           for
           I
           love
           them
           for
           God
           and
           for
           Christ's
           sake
           ,
           when
           I
           desire
           them
           that
           I
           may
           have
           wherewith
           to
           feed
           Christ's
           hungry
           ,
           and
           clothe
           his
           naked
           Members
           ,
           and
           in
           all
           the
           other
           Instances
           fore-mentioned
           .
           'T
           is
           therefore
           evident
           ,
           that
           this
           Relative
           Love
           ,
           and
           the
           
             Papists
             Relative
             Worship
          
           of
           Images
           ,
           are
           so
           far
           from
           being
           
             exactly
             Parallel
          
           ,
           as
           Mr.
           N.
           asserts
           ,
           that
           they
           have
           nothing
           common
           to
           each
           other
           but
           this
           ,
           that
           both
           are
           stiled
           Relative
           ,
           which
           also
           happens
           in
           that
           love
           of
           Benevolence
           for
           God's
           sake
           ,
           he
           allows
           of
           .
        
         
           But
           saith
           Mr.
           N.
           
           
             Either
             Creatures
             are
             truly
             and
             really
             lovely
             ,
             
             as
             being
             our
             true
             and
             proper
             Good
             ,
             or
             they
             are
             not
             ;
             if
             they
             
             are
             ,
             then
             a
             Relative
             Love
             is
             too
             little
             ;
             we
             ought
             to
             love
             them
             with
             more
             than
             a
             Relative
             Love
             ;
             we
             ought
             to
             love
             them
             absolutely
             and
             for
             themselves
             ;
             but
             if
             they
             are
             not
             ,
             then
             even
             a
             Relative
             Love
             is
             too
             much
             ;
             for
             what
             is
             not
             truly
             lovely
             ,
             is
             always
             loved
             too
             much
             ,
             if
             it
             be
             lov'd
             at
             all
             :
             So
             that
             either
             way
             there
             is
             no
             pretence
             for
             admitting
             this
             last
             Expedient
             of
             our
             Concupiscence
             ,
             the
             Relative
             Love
             of
             the
             Creature
             .
          
        
         
           
           To
           this
           I
           Answer
           ,
           That
           when
           he
           saith
           ,
           
             The
             Creature
             is
             not
             our
             true
             and
             proper
             Goods
             ,
          
           this
           may
           be
           taken
           in
           the
           most
           elevated
           Sense
           ,
           in
           which
           God
           only
           is
           our
           
             true
             and
             proper
             Good
          
           ,
           and
           then
           his
           Argument
           runs
           thus
           .
           Either
           Creatures
           are
           to
           be
           loved
           as
           our
           God
           ,
           or
           else
           they
           are
           not
           to
           be
           loved
           at
           all
           ;
           and
           this
           Consequence
           I
           hope
           is
           not
           
             as
             clear
             as
             the
             day
          
           ;
           or
           it
           may
           be
           taken
           in
           a
           large
           sense
           for
           that
           which
           is
           the
           Good
           of
           the
           whole
           Man
           ,
           Soul
           and
           Body
           ,
           and
           then
           also
           I
           deny
           that
           what
           is
           not
           thus
           lovely
           ,
           is
           not
           to
           be
           loved
           at
           all
           ;
           for
           I
           may
           love
           ,
           because
           I
           may
           desire
           my
           daily
           Bread
           ,
           though
           it
           be
           not
           the
           proper
           Good
           of
           my
           Soul
           ,
           but
           of
           my
           Body
           only
           .
           Or
           lastly
           ,
           our
           true
           and
           proper
           Good
           may
           signifie
           that
           only
           which
           is
           some
           way
           conducing
           to
           our
           Good
           ,
           to
           the
           Advantage
           and
           Comfort
           of
           this
           present
           Life
           ,
           as
           being
           instrumental
           to
           the
           Sustentation
           ,
           and
           the
           Contentment
           ,
           and
           Pleasure
           of
           this
           Life
           ,
           or
           to
           our
           Preservation
           from
           those
           afflictive
           Evils
           which
           are
           incident
           to
           us
           in
           this
           Life
           ;
           and
           all
           that
           in
           
           this
           lower
           sense
           is
           lovely
           ,
           may
           be
           loved
           ,
           and
           yet
           not
           loved
           *
           absolutely
           ,
           and
           for
           it self
           ,
           as
           that
           excludes
           the
           Subordination
           of
           that
           Affection
           to
           the
           love
           of
           God
           ,
           since
           thus
           we
           are
           not
           to
           desire
           Life
           it self
           ,
           but
           as
           this
           Life
           conduceth
           to
           God's
           Glory
           ,
           which
           is
           the
           soveraign
           end
           of
           all
           our
           Actions
           .
        
         
           Secondly
           ,
           
           Therefore
           I
           add
           ,
           That
           Creatures
           may
           be
           said
           to
           be
           loved
           
             absolutely
             ,
             and
             for
             themselves
          
           ,
           either
           as
           that
           imports
           only
           
             for
             the
             Goodness
             God
             hath
             put
             into
             them
             ,
          
           the
           Good
           they
           do
           ,
           the
           Pleasure
           they
           afford
           to
           our
           natural
           Appetites
           ;
           and
           in
           this
           sense
           I
           have
           proved
           they
           may
           be
           loved
           
             absolutely
             ,
             and
             for
             themselves
          
           ,
           and
           this
           I
           also
           learn
           from
           these
           words
           of
           Mr.
           N.
           
           
           
             
               The
               Great
               Author
               of
               Nature
               hath
               made
               Provisions
               for
               the
               Entertainment
               of
               our
               natural
               Faculties
               ,
               and
               particular
               Appetites
               ;
               all
               our
               Senses
               ,
               Seeing
               ,
               Hearing
               ,
               Tasting
               ,
               Smelling
               ,
               and
               Touching
               have
               their
               proper
               Objects
               and
               Opportunities
               of
               Pleasure
               respectively
               ;
               and
               the
               Enjoyment
               and
               Indulgence
               of
               any
               of
               those
               Appetites
               is
               then
               only
               ,
            
             N.
             B.
             
               and
               in
               such
               Circumstances
               restrained
               ,
               when
               the
               greater
               Interests
               of
               Happiness
               are
               thereby
               crossed
               and
               defeated
               .
            
          
        
         
           Now
           sure
           I
           may
           desire
           that
           Pleasure
           of
           Appetites
           which
           
             God
             hath
             made
             provision
             for
          
           ,
           and
           consequently
           may
           desire
           those
           particular
           Objects
           which
           afford
           that
           Pleasure
           ,
           since
           otherwise
           that
           Provision
           God
           hath
           made
           for
           the
           Entertainment
           of
           our
           Animal
           Falculties
           must
           be
           made
           in
           vain
           .
           Again
           ,
           if
           the
           
             Enjoyment
             of
          
           ,
           and
           the
           
             Indulgence
             of
             these
             Appetites
          
           is
           
           
             only
             then
             restrained
             ,
             when
             the
             great
             Interests
             of
             Happiness
             are
             thereby
             cross'd
             and
             defeated
          
           ;
           then
           the
           Enjoyment
           of
           ,
           and
           the
           Indulgence
           to
           them
           is
           not
           wholly
           restrained
           ,
           and
           then
           the
           desire
           of
           that
           Enjoyment
           and
           Indulgence
           to
           them
           is
           not
           entirely
           restained
           ,
           and
           therefore
           in
           some
           measure
           ,
           and
           in
           some
           Circumstances
           is
           allow'd
           .
           
           He
           also
           owns
           ,
           that
           
             Some
             repast
             may
             be
             found
             in
             the
             Creature
             ,
             and
             that
             it
             is
             Good
             to
             be
             chosen
             ,
             though
             not
             to
             be
             rested
             in
          
           ;
           and
           may
           I
           not
           then
           desire
           that
           Repast
           ?
           May
           I
           not
           love
           what
           is
           
             Good
             to
             be
             chosen
          
           with
           a
           love
           of
           Concupiscence
           ?
        
         
           But
           ,
           2
           dly
           ,
           to
           love
           Creatures
           absolutely
           ,
           and
           
             for
             themselves
          
           ,
           may
           signifie
           to
           love
           them
           exclusively
           of
           a
           Relation
           to
           ,
           and
           the
           Subordination
           of
           that
           love
           to
           God
           ;
           and
           in
           this
           sense
           they
           are
           not
           to
           be
           loved
           absolutely
           ,
           and
           for
           themselves
           .
        
         
           1
           st
           .
           Not
           exclusively
           of
           a
           Relation
           of
           them
           ,
           and
           our
           affection
           to
           them
           to
           God's
           Glory
           ,
           seeing
           
             whether
             we
             eat
          
           ,
           
           
             or
             drink
             ,
             or
             whatever
             we
             do
             ,
          
           we
           are
           to
           do
           it
           
             all
             to
             the
             Glory
             of
             God.
             
          
        
         
           2
           dly
           ,
           Not
           exclusively
           of
           the
           Subordination
           of
           the
           love
           of
           them
           to
           the
           love
           of
           God
           ,
           because
           we
           must
           still
           love
           them
           with
           that
           Moderation
           and
           Indifferency
           ,
           which
           will
           not
           permit
           our
           Affection
           to
           them
           to
           hazard
           or
           obstruct
           our
           pursuit
           of
           the
           Supreme
           Good.
           For
           ,
           
           saith
           Mr.
           
             N.
             Whenever
             we
             turn
             the
             edge
             of
             our
             Desire
             to
             Created
             Good
             ,
             't
             is
             Prudence
             ,
             as
             well
             as
             Religion
             ,
             to
             use
             Caution
             and
             Moderation
             ,
             and
             gage
             the
             Point
             of
             our
             Affection
             ,
             least
             it
             run
             too
             far
             .
          
           Where
           again
           he
           plainly
           allows
           of
           some
           affection
           to
           ,
           and
           some
           desire
           of
           Created
           
           Good
           ,
           and
           if
           Prudence
           and
           Religion
           require
           Caution
           and
           Moderation
           in
           the
           use
           of
           those
           Affections
           and
           Desires
           ,
           they
           ,
           by
           so
           doing
           ,
           do
           approve
           them
           in
           some
           measure
           ,
           for
           there
           can
           be
           no
           Caution
           or
           Moderation
           of
           our
           Affections
           and
           Desires
           to
           that
           which
           must
           not
           be
           at
           all
           affected
           or
           desired
           .
        
      
       
         
         
           CHAP.
           V.
           
        
         
           
             The
             Contents
             .
          
           
             Mr.
             N.
             grants
             ,
             That
             we
             may
             seek
             ,
             and
             use
             sensible
             things
             for
             our
             Good
             ,
             but
             ,
             saith
             he
             ,
             we
             must
             not
             love
             them
             as
             our
             Good
             ;
             and
             that
             we
             may
             approach
             to
             them
             by
             a
             bodily
             Movement
             ,
             but
             not
             with
             the
             Movements
             of
             the
             Soul.
             This
             is
             Examined
             ,
             and
             Confuted
             ,
             
               §
               .
               1.
               
               Argument
               1.
               
            
             That
             God
             is
             the
             sole
             Cause
             of
             our
             Love
             ,
             and
             therefore
             hath
             the
             sole
             Right
             to
             it
             .
             Answered
             ,
             
               §
               .
               2.
               
               Argument
               2.
               
            
             The
             Motion
             of
             the
             Will
             is
             to
             Good
             in
             General
             ,
             
               i.
               e.
            
             to
             all
             Good
             ,
             and
             therefore
             to
             God
             only
             .
             Answered
             ,
             
               §
               .
               3.
               
               Argument
               3.
               
            
             God
             is
             the
             end
             of
             our
             Love
             ,
             since
             he
             cannot
             act
             for
             a
             Creature
             ,
             but
             only
             for
             himself
             ,
             or
             move
             us
             to
             a
             Creature
             ,
             but
             only
             to
             himself
             .
             Answered
             ,
             
               §
               .
               4.
               
               Argument
               4.
               
            
             That
             God
             cannot
             be
             loved
             too
             much
             ,
             nor
             the
             World
             too
             little
             .
             Answered
             ,
             
               §
               .
               5.
               
               Argument
               5.
               
            
             That
             God
             having
             called
             us
             thus
             to
             the
             Love
             of
             himself
             ,
             cannot
             afterwards
             send
             us
             to
             a
             Creature
             ,
             
               §
               .
               6.
               
               Argument
               6.
               
            
             A
             Man
             cannot
             repent
             of
             placing
             his
             whole
             Affection
             upon
             God
             ,
             or
             have
             any
             thing
             to
             Answer
             for
             on
             that
             account
             .
             Answered
             ,
             
               §
               .
               7.
               
               Argument
               7.
               
            
             God
             only
             is
             to
             be
             loved
             ,
             because
             
             he
             only
             acts
             upon
             our
             Spirits
             ,
             produceth
             our
             Pleasure
             ,
             and
             he
             only
             does
             us
             Good.
             Answered
             ,
             
               §
               .
               8.
            
             
             What
             the
             Lady
             offers
             on
             this
             Subject
             briefly
             Considered
             ,
             and
             Answered
             ,
             
               §
               .
               9.
            
             
          
        
         
           HAving
           thus
           considered
           the
           Arguments
           produced
           from
           Scripture
           against
           the
           common
           Interpretation
           of
           this
           Great
           Commandment
           ,
           
           and
           for
           a
           love
           of
           God
           wholly
           
             exclusive
             of
             all
             love
             to
          
           ,
           
           and
           
             desire
             of
          
           the
           Creature
           ,
           even
           so
           far
           ,
           and
           so
           unhappily
           exclusive
           of
           it
           ,
           that
           we
           are
           told
           ,
           That
           
             he
             that
             desires
             any
             thing
             besides
             God
             ,
          
           
           
             whatever
             he
             pretend
             ,
             or
             however
             he
             deceive
             himself
             ,
             doth
             not
             truly
             love
             God
          
           ;
           
           That
           
             the
             desire
             of
             God
             ,
             and
             desire
             of
             the
             Creature
             are
             in
             their
             own
             Nature
             incompatible
             ,
          
           even
           so
           incompatible
           ,
           that
           
             whenever
             the
             Soul
             moves
             towards
             the
             Creature
             ,
          
           
           
             it
             must
             necessarily
             forsake
             the
             Creator
             .
          
           I
           now
           proceed
           to
           the
           Examination
           of
           those
           Arguments
           from
           Reason
           ,
           by
           which
           Good
           Mr.
           Norris
           and
           
             the
             Lady
          
           endeavour
           to
           establish
           this
           Opinion
           ,
           only
           premising
           for
           the
           better
           stating
           of
           the
           Question
           ,
        
         
           What
           he
           ,
           and
           the
           
             Good
             Lady
          
           grant
           to
           us
           .
           And
           ,
        
         
           First
           ,
           
           They
           own
           ,
           That
           
             we
             may
             seek
             and
             use
             those
             sensible
             things
             to
             which
             ,
          
           
           
             by
             the
             Order
             of
             Nature
             ,
             Pleasure
             is
             annexed
          
           ;
           That
           
             they
             may
             be
             innocently
             sought
             for
             and
             used
             ,
          
           
           
             though
             they
             must
             not
             be
             loved
          
           ;
           That
           
             we
             may
             seek
             and
             use
             sensible
             things
             for
             our
             Good
             ,
             but
             we
             must
             not
             love
             them
             as
             
             our
             Good.
          
           Which
           in
           plain
           terms
           is
           affirming
           and
           denying
           the
           same
           thing
           ,
           as
           is
           demonstrable
           from
           Mr.
           
           N.'s
           definition
           of
           the
           
             love
             of
             Concupiscence
          
           ,
           for
           Pleasure
           ,
           saith
           he
           ,
           
             is
             Good
             ,
             even
             our
             Good
             ,
          
           seeking
           Pleasure
           must
           suppose
           a
           desire
           of
           it
           ;
           and
           that
           desire
           is
           Love
           ,
           or
           the
           effect
           of
           Love
           ;
           for
           it
           supposeth
           
             a
             motion
             of
             the
             Soul
          
           towards
           it
           ,
           
           and
           Love
           ,
           saith
           he
           ,
           is
           only
           
             a
             Motion
             of
             the
             Soul
             towards
             Good.
             
          
        
         
           Again
           ,
           seek
           and
           use
           sensible
           things
           for
           our
           Good
           we
           cannot
           ,
           whilst
           we
           suppose
           they
           are
           not
           Good
           for
           us
           ,
           
             i.
             e.
          
           that
           they
           will
           do
           us
           no
           Good
           ,
           if
           then
           we
           may
           seek
           ,
           and
           use
           sensible
           things
           for
           our
           Pleasure
           ,
           and
           our
           Good
           ,
           they
           must
           do
           us
           Good
           ,
           and
           so
           be
           our
           Good
           :
           For
           That
           ,
           
           saith
           he
           ,
           
             is
             our
             Good
             ,
             which
             does
             us
             Good.
             
          
        
         
           Moreover
           it
           may
           be
           enquired
           why
           he
           is
           so
           indulgent
           to
           our
           seeking
           of
           these
           things
           ,
           who
           will
           not
           permit
           us
           to
           love
           them
           in
           the
           least
           measure
           ,
           
           and
           who
           
             contends
             for
          
           an
           
             utter
             annihilation
             of
             all
             desire
             of
             the
             Creature
          
           ;
           does
           not
           our
           Saviour
           say
           as
           expresly
           ,
           
           
             Seek
             not
             what
             you
             shall
             eat
             ,
             or
             what
             you
             shall
             drink
          
           ;
           as
           St.
           Iohn
           doth
           ,
           
             love
             not
             the
             World
          
           ?
           Does
           not
           his
           Apostle
           say
           as
           expresly
           ,
           
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             Let
             no
             Man
             seek
             his
             own
             things
             ?
          
           And
           can
           he
           tell
           us
           any
           reason
           why
           of
           two
           things
           equally
           prohibited
           ,
           we
           may
           be
           allowed
           the
           one
           ,
           and
           not
           the
           other
           ,
           or
           why
           the
           Prohibition
           of
           loving
           or
           desiring
           the
           Creature
           should
           be
           entirely
           exclusive
           of
           all
           love
           and
           all
           desire
           of
           the
           Creature
           ,
           and
           yet
           the
           prohibition
           of
           seeking
           and
           minding
           the
           Creature
           should
           not
           be
           as
           exclusive
           of
           all
           seeking
           and
           all
           minding
           of
           it
           ?
           
           But
           to
           proceed
           :
        
         
         
           This
           ,
           
           saith
           he
           in
           his
           Letter
           ,
           
             I
             farther
             illustrate
             thus
             ,
             you
             are
             to
             distinguish
             betwixt
             the
             Movements
             of
             the
             Soul
             and
             those
             of
             the
             Body
             ;
             the
             Movements
             of
             the
             Soul
             ought
             not
             to
             tend
             but
             towards
             him
             who
             only
             is
             above
             her
             ,
             and
             only
             able
             to
             act
             in
             her
             ,
             but
             the
             Movements
             of
             the
             Body
             may
             be
             determined
             by
             those
             Objects
             which
             environ
             it
             ;
             and
             so
             by
             those
             Movements
             we
             may
             unite
             our selves
             to
             those
             things
             which
             are
             the
             Natural
             or
             Occasional
             Causes
             of
             our
             Pleasure
             ,
             thus
             because
             we
             find
             Pleasure
             from
             Fire
             ,
          
           N.
           B.
           
             this
             is
             warrant
             enough
             to
             approach
             it
             by
             a
             Bodily
             Movement
             ,
             but
             we
             must
             not
             therefore
             love
             it
             ;
             for
             Love
             is
             a
             Movement
             of
             the
             Soul
             :
          
           And
           
             that
             we
             are
             to
             reserve
             for
             him
             who
             is
             the
             true
             cause
             of
             that
             Pleasure
             which
             we
             resent
             by
             occasion
             of
             the
             Fire
             ;
             who
             ,
             as
             I
             have
             proved
             ,
             is
             no
             other
             than
             God
             ,
             by
             which
             you
             may
             plainly
             perceive
             what
             't
             is
             I
             mean
             ,
             by
             saying
             ,
             that
             Creatures
             may
             be
             sought
             for
             our
             good
             ,
             but
             not
             loved
             as
             our
             Good.
             But
             this
             ,
          
           saith
           he
           ,
           
             is
             more
             intelligible
             than
             practicable
          
           .
           But
           ,
        
         
           1.
           
           Is
           this
           Philosophy
           suitable
           to
           the
           Language
           of
           the
           Holy
           Ghost
           ;
           doth
           he
           speak
           as
           if
           we
           sought
           and
           approach'd
           the
           Creature
           only
           by
           a
           Bodily
           Movement
           ,
           and
           not
           with
           any
           Movements
           of
           the
           Soul.
           
           Doth
           not
           he
           say
           ,
           
             Notwithstanding
             thou
             mayst
             kill
             and
             eat
             flesh
             in
             all
             thy
             Gates
             ,
             whatsoever
             thy
             Soul
             lusteth
             after
             ,
             according
             to
             the
             Blessing
             of
             the
             Lord
             thy
             God
             which
             he
             hath
             given
             thee
             .
          
           
           
             When
             the
             Lord
             thy
             God
             shall
             enlarge
             thy
             Borders
             ,
             and
             thou
             shalt
             say
             ,
             I
             will
             eat
             flesh
             because
             thy
             Soul
             longeth
             to
             eat
             Flesh
             ,
             thou
             mayst
             eat
             Flesh
             whatsoever
             thy
             Soul
             lusteth
             after
             .
          
           
           
             Thou
             shalt
             kill
             of
             thy
             Herd
             ,
             and
             of
             thy
             
             Flock
             which
             the
             Lord
             hath
             given
             thee
             ,
             and
             thou
             shalt
             eat
             in
             thy
             Gates
             whatsoever
             thy
             Soul
             lusteth
             after
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             with
             all
             the
             desire
             of
             thy
             Soul
             ,
             thou
             mayst
             eat
             ,
          
           saith
           the
           Hebrew
           thrice
           ;
           Thou
           must
           do
           it
           only
           by
           the
           Movements
           of
           the
           Body
           ,
           
           saith
           Mr.
           N.
           Again
           ,
           
             Thou
             shalt
             bestow
             thy
             Money
             for
             whatsoever
             thy
             Soul
             lusteth
             after
             ,
             for
             Oxen
             ,
             or
             for
             Sheep
             ,
             or
             for
             Wine
             ,
             or
             for
             strong
             Drink
             ,
             or
             for
             whatsoever
             thy
             Soul
             desireth
             .
          
           Where
           again
           we
           find
           ,
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             the
             desire
             of
             the
             Soul
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             the
             Concupiscence
             of
             the
             Soul
          
           allowed
           to
           go
           forth
           towards
           Oxen
           ,
           and
           Sheep
           ,
           and
           Wine
           ,
           and
           strong
           Drink
           .
           
           The
           Preacher
           also
           laments
           the
           Folly
           of
           the
           Man
           who
           having
           
             Riches
             ,
             Wealth
          
           and
           Honour
           in
           such
           abundance
           ,
           
             that
             he
             wanteth
             nothing
             which
             his
             Soul
             can
             desire
             ,
          
           and
           yet
           he
           hath
           not
           an
           heart
           to
           enjoy
           them
           freely
           ,
           and
           delight
           himself
           in
           the
           Good
           of
           them
           .
           See
           Isa.
           58.11
           ,
           12.
           
           Rev.
           18.14
           .
           So
           plainly
           doth
           the
           Holy
           Ghost
           contradict
           this
           
             New
             Philosophy
          
           .
        
         
           2
           dly
           ,
           Is
           it
           suitable
           to
           the
           Sentiments
           of
           
             Mr.
             N.
          
           when
           he
           saith
           ,
           
           
             There
             are
             some
             things
             in
             the
             World
             which
             I
             love
             ,
          
           N.
           B.
           
             with
             great
             passion
             ,
             such
             as
             are
             Conversation
             with
             select
             Friends
             ,
             or
             Men
             of
             Harmonical
             and
             Tuneable
             Dispositions
             ,
             Reading
             close
             and
             fine-wrought
             Discourses
             ,
             solitary
             Walks
             and
             Gardens
             ,
             the
             Beauty
             of
             the
             Spring
             ,
             and
             above
             all
             ,
             Majestick
             and
             well
             composed
             Musick
             ;
             these
             I
             delight
             in
             with
             something-like
             satisfaction
             and
             acquiescence
             ,
             and
             the
             last
             ,
             could
             I
             enjoy
             it
             in
             its
             highest
             Perfection
             ,
             would
             ,
             I
             am
             apt
             to
             phansie
             ,
             terminate
             my
             Desires
             ,
             and
             make
             me
             Happy
             .
          
           Now
           could
           he
           do
           all
           this
           without
           any
           Movement
           of
           his
           Soul
           towards
           
           them
           ?
           Are
           none
           of
           these
           things
           truely
           and
           really
           lovely
           ,
           because
           they
           are
           Creatures
           ?
           Or
           must
           he
           
             love
             them
             too
             much
          
           ,
           
           
             if
             he
             love
             them
             at
             all
             ?
          
        
         
           3
           dly
           ,
           He
           is
           here
           speaking
           of
           
             seeking
             the
             Creatures
             for
             our
             good
             :
          
           Now
           hath
           the
           Body
           any
           apprehensions
           of
           what
           is
           for
           our
           good
           ?
           Can
           it
           desire
           ,
           or
           seek
           any
           thing
           under
           that
           Notion
           ?
           Hath
           it
           any
           apprehension
           of
           the
           Objects
           that
           make
           Impressions
           on
           it
           as
           the
           natural
           or
           occasional
           Causes
           of
           our
           Pleasure
           ?
           Doth
           that
           find
           Pleasure
           from
           the
           Fire
           ,
           or
           remember
           that
           it
           did
           so
           ?
           Is
           it
           not
           evidently
           the
           Soul
           that
           apprehends
           ,
           remembers
           ,
           seeks
           ,
           desires
           ,
           and
           doth
           all
           these
           things
           ?
           How
           unintelligible
           therefore
           is
           it
           to
           talk
           of
           all
           these
           things
           only
           as
           Movements
           of
           the
           Body
           ,
           and
           and
           not
           as
           Movements
           of
           the
           Soul
           ?
           To
           take
           his
           own
           Instance
           ,
           Do
           we
           approach
           to
           the
           Fire
           by
           a
           Bodily
           movement
           without
           desiring
           the
           Fire
           ,
           and
           expecting
           Pleasure
           from
           it
           ?
           And
           is
           not
           this
           desire
           and
           expectation
           a
           movement
           of
           the
           Soul
           ?
           Is
           it
           not
           the
           Soul
           which
           moves
           those
           animal
           Spirits
           into
           those
           Parts
           and
           Muscles
           by
           which
           we
           are
           enabled
           to
           approach
           the
           Fire
           by
           a
           bodily
           movement
           :
           So
           that
           ,
           as
           far
           as
           I
           am
           able
           to
           perceive
           ,
           here
           is
           nothing
           true
           ,
           nothing
           satisfactory
           ,
           I
           had
           almost
           said
           nothing
           intelligible
           in
           this
           pretended
           Illustration
           .
        
         
           Moreover
           ,
           when
           He
           ,
           and
           
             the
             Lady
          
           ,
           allow
           us
           to
           move
           toward
           these
           things
           ,
           only
           
             as
             the
             Occasions
          
           ,
           not
           
             as
             the
             Causes
             of
             our
             Good
             ,
          
           I
           ask
           ,
           Is
           not
           the
           continuance
           of
           my
           Life
           and
           Being
           good
           ?
           And
           is
           Food
           only
           the
           occasion
           ,
           is
           it
           
           not
           the
           means
           by
           God
           appointed
           for
           the
           continuance
           of
           Life
           ?
           Is
           Physick
           only
           the
           occasion
           ,
           is
           it
           not
           the
           means
           of
           my
           Health
           ?
           Is
           sleep
           only
           the
           occasion
           ,
           is
           it
           not
           the
           means
           of
           my
           Refreshment
           ?
           And
           so
           of
           the
           Pleasure
           that
           we
           find
           in
           the
           Recovery
           of
           our
           Health
           ,
           and
           the
           Refreshments
           of
           our
           wearied
           Spirits
           ?
        
         
           And
           lastly
           ,
           were
           it
           true
           that
           God
           is
           the
           immediate
           cause
           of
           all
           the
           Pleasure
           that
           we
           find
           in
           the
           Creature
           ,
           was
           any
           Body
           acquainted
           with
           this
           Notion
           till
           these
           latter
           days
           ?
           Doth
           one
           in
           Ten
           thousand
           now
           believe
           it
           ?
           Are
           the
           generality
           of
           Men
           capable
           of
           Understanding
           it
           ?
           And
           must
           not
           then
           all
           who
           in
           former
           Ages
           did
           not
           ,
           and
           who
           at
           present
           cannot
           understand
           ,
           or
           believe
           it
           ,
           lie
           under
           a
           necessity
           of
           desiring
           the
           Creature
           ,
           as
           the
           true
           cause
           of
           their
           Pleasure
           ,
           and
           so
           have
           a
           movement
           of
           the
           Soul
           toward
           it
           as
           such
           ?
           So
           that
           this
           matter
           is
           both
           impracticable
           and
           unintelligible
           .
        
         
           The
           Notion
           also
           seems
           as
           useless
           ,
           as
           't
           is
           unintelligible
           ;
           for
           am
           I
           not
           as
           much
           obliged
           to
           God
           for
           the
           Benefit
           and
           Pleasure
           I
           receive
           from
           any
           of
           his
           Creatures
           ,
           whether
           he
           do
           immediately
           produce
           that
           Pleasure
           in
           me
           by
           occasion
           of
           them
           ,
           or
           doth
           produce
           in
           me
           those
           Faculties
           by
           which
           I
           am
           enabled
           to
           perceive
           the
           Pleasure
           they
           afford
           ?
           Is
           not
           the
           Pleasure
           which
           reflects
           from
           them
           as
           occasions
           ,
           or
           as
           natural
           Causes
           of
           it
           ,
           still
           the
           same
           ?
           And
           is
           not
           the
           Giver
           of
           these
           Faculties
           and
           Creatures
           the
           sole
           Author
           of
           it
           ?
           Is
           not
           
             causa
             causae
             ,
             causa
             causati
          
           ?
           Must
           not
           he
           who
           is
           the
           efficient
           cause
           of
           all
           those
           Faculties
           by
           which
           
           I
           perceive
           Pleasure
           from
           the
           Creatures
           his
           Providence
           affords
           me
           ,
           be
           the
           true
           efficient
           cause
           of
           all
           my
           Pleasure
           ?
           Is
           it
           not
           the
           same
           Kindness
           to
           give
           me
           Money
           to
           build
           me
           an
           House
           ,
           and
           to
           pay
           my
           Debts
           my self
           ,
           as
           to
           build
           an
           House
           or
           pay
           my
           Debts
           for
           me
           ,
           since
           either
           way
           my
           Debts
           are
           equally
           paid
           ,
           and
           my
           House
           built
           ,
           and
           the
           Benefit
           is
           the
           same
           .
        
         
           In
           fine
           ,
           Doth
           this
           Notion
           tend
           at
           all
           to
           abate
           or
           lessen
           our
           desires
           of
           the
           Creature
           ?
           Not
           at
           all
           .
           For
           be
           it
           supposed
           ,
           that
           they
           are
           only
           occasions
           of
           our
           Pleasure
           ,
           yet
           are
           they
           granted
           to
           such
           occasions
           as
           are
           always
           attended
           with
           this
           Pleasure
           ,
           and
           without
           which
           it
           would
           not
           be
           produced
           in
           us
           by
           God.
           If
           then
           the
           Object
           be
           as
           pleasing
           as
           it
           would
           be
           ,
           provided
           God
           had
           lodged
           a
           power
           in
           it
           to
           excite
           this
           Pleasure
           in
           me
           ,
           and
           given
           me
           Faculties
           to
           perceive
           it
           without
           his
           immediate
           Operation
           ,
           as
           certainly
           it
           is
           ,
           then
           is
           it
           also
           equally
           desirable
           ;
           it
           being
           the
           Pleasure
           it self
           ,
           not
           the
           efficient
           of
           it
           ,
           that
           I
           do
           desire
           .
        
         
           Mr.
           N.
           saith
           ,
           
             We
             must
             not
             desire
             them
             as
             our
             Good
             ,
             because
             they
             do
             us
             no
             Good
             ;
             they
             afford
             us
             no
             Pleasure
             ,
          
           but
           God
           doth
           upon
           occasion
           of
           them
           .
           A
           very
           Metaphysical
           Consideration
           ,
           which
           scarce
           any
           one
           regards
           in
           the
           pursuit
           of
           his
           Pleasure
           ,
           and
           which
           will
           abate
           no
           Man's
           desire
           of
           it
           ,
           for
           the
           Gratification
           of
           the
           Appetite
           ,
           the
           Enjoyment
           of
           the
           Delight
           ,
           and
           the
           pleasing
           Sentiment
           is
           that
           thing
           desired
           and
           pursued
           .
           
           Now
           the
           Creatures
           being
           allowed
           to
           be
           the
           
             positive
             Conditions
          
           upon
           which
           God
           by
           his
           immutable
           Law
           and
           Order
           stands
           
           obliged
           to
           give
           these
           Gratifications
           and
           Delights
           ,
           and
           without
           which
           he
           will
           not
           produce
           in
           us
           one
           of
           these
           pleasing
           Sentiments
           ,
           must
           not
           my
           pursuit
           of
           Pleasure
           ,
           and
           desire
           of
           it
           ,
           oblige
           me
           to
           desire
           and
           pursue
           that
           without
           which
           I
           know
           I
           cannot
           have
           it
           ,
           and
           with
           which
           I
           am
           sure
           I
           cannot
           want
           it
           ?
           they
           being
           the
           
             positive
             Conditions
             determining
             the
             Operation
             of
             God
             ,
          
           to
           produce
           this
           Pleasure
           in
           me
           ,
           
             i.
             e.
          
           to
           give
           me
           that
           which
           only
           I
           desire
           and
           pursue
           ,
           and
           for
           which
           only
           I
           desire
           the
           Creature
           .
           However
           it
           is
           granted
           ,
        
         
           First
           ,
           That
           
             we
             may
             seek
             and
             use
             sensible
             things
             for
             our
             Good
          
           ;
           and
           hence
           it
           is
           inferred
           ,
           that
           we
           may
           desire
           and
           be
           pleased
           with
           ,
           that
           is
           ,
           may
           love
           them
           as
           our
           Good
           ;
           because
           it
           is
           the
           apprehension
           of
           them
           as
           Good
           to
           us
           ,
           or
           as
           things
           which
           may
           do
           us
           Good
           ,
           which
           moveth
           us
           to
           use
           and
           seek
           them
           for
           our
           Good.
           
        
         
           Secondly
           ,
           'T
           is
           also
           granted
           ,
           That
           
             we
             may
             unite
             our selves
             ,
             and
             approach
             to
             them
             by
             the
             Movements
             of
             the
             Body
             ,
          
           which
           Movements
           of
           the
           Body
           being
           not
           Mechanical
           Motions
           ,
           but
           caused
           by
           some
           Movements
           of
           the
           Soul
           towards
           them
           ;
           hence
           ,
           I
           conclude
           ,
           we
           may
           approach
           or
           unite
           our selves
           to
           them
           also
           by
           some
           Movements
           of
           the
           Soul
           ;
           which
           is
           the
           thing
           denied
           by
           Mr.
           N.
           
        
         
           And
           having
           premised
           this
           ,
           I
           proceed
           directly
           to
           return
           an
           Answer
           to
           the
           Arguments
           by
           which
           Mr.
           N.
           endeavours
           to
           establish
           his
           Opinion
           ,
           That
           
             the
             Love
             of
             God
             is
             exclusive
             of
             all
             Love
             of
             the
             Creature
             ,
          
           and
           doth
           require
           us
           
             in
             Iustice
             to
             withdraw
             every
             straggling
             Desire
             from
             it
             .
          
        
         
         
           I
           confess
           ,
           the
           
             Incomparable
             Lady
          
           hath
           let
           fall
           some
           words
           ,
           which
           seem
           to
           lay
           an
           Imputation
           of
           the
           worst
           of
           Follies
           upon
           this
           attempt
           .
           Her
           words
           are
           these
           ,
           
           
             
               I
               will
               not
               search
               for
               Arguments
               to
               inforce
               this
               Love
               ,
               after
               those
               incomparable
               ones
               you
               have
               so
               well
               inculcated
               ,
               which
               are
               indeed
               unanswerable
            
             ;
             And
             not
             to
             be
             opposed
             by
             any
             thing
             ,
             but
             that
             which
             is
             as
             unconquerable
             ,
             as
             it
             is
             unaccountable
             ,
             wilful
             Folly.
             
          
           But
           though
           these
           be
           indeed
           hard
           Strokes
           ,
           I
           'm
           sure
           they
           come
           from
           a
           very
           soft
           and
           tender
           hand
           ,
           and
           from
           as
           sweet
           a
           temper'd
           Soul
           as
           lives
           in
           Flesh.
           They
           therefore
           must
           be
           taken
           by
           the
           right
           handle
           ,
           and
           must
           be
           thought
           to
           be
           intended
           as
           an
           high
           Compliment
           to
           Mr.
           N.
           not
           as
           an
           imputation
           of
           Folly
           to
           all
           that
           should
           oppose
           his
           incomparable
           Inforcements
           of
           his
           Tenet
           .
           Passing
           them
           therefore
           over
           with
           this
           gentle
           touch
           ,
           I
           pass
           on
           to
           a
           Consideration
           of
           the
           Arguments
           of
           Mr.
           N.
           contained
           in
           his
           Sermon
           ,
           and
           in
           his
           Letters
           .
        
         
           Then
           he
           argues
           thus
           ,
           
           
             God
             is
             the
             only
             Cause
             of
             our
             Love
             ,
             
             that
             is
             ,
             of
             that
             Bent
             or
             Endeavour
             whereby
             the
             Soul
             of
             Man
             stands
             inclined
             to
             Good
             in
             General
             ;
             
             this
             Notion
             of
             our
             Souls
             being
             a
             necessary
             Adherent
             to
             our
             Beings
             ,
             such
             as
             we
             never
             were
             without
             ,
             and
             such
             as
             we
             never
             can
             put
             off
             .
             Now
             if
             God
             be
             the
             only
             Author
             and
             Cause
             of
             our
             Love
             ,
             has
             He
             not
             then
             the
             Sole
             Right
             and
             Title
             to
             it
             ?
             If
             He
             does
             as
             much
             Produce
             my
             Love
             ,
             as
             He
             doth
             my
             Being
             ,
             why
             hath
             He
             not
             as
             much
             
             Right
             to
             my
             Love
             ,
             as
             to
             any
             part
             of
             my
             Nature
             ?
          
        
         
           
           This
           Argument
           proves
           nothing
           to
           the
           purpose
           ,
           by
           his
           own
           Confession
           ;
           for
           it
           only
           proves
           that
           God
           is
           the
           Cause
           of
           all
           that
           Love
           which
           is
           a
           
             necessary
             Adherent
             to
             our
             Beings
          
           ,
           
           such
           as
           is
           
             all
             over
             invincible
             and
             irresistible
          
           ;
           of
           that
           motion
           of
           Love
           
             in
             which
             we
             are
             purely
             passive
             ,
             over
             which
             we
             have
             no
             more
             Command
             ,
             than
             over
             the
             motion
             of
             our
             Heart
             and
             Pulse
          
           ;
           which
           
             we
             can
             never
             controul
             ;
             can
             never
             be
             without
             ;
             never
             can
             put
             off
          
           ;
           
           which
           the
           Devils
           and
           
             Damned
             Spirits
          
           ,
           saith
           he
           ,
           have
           ,
           as
           well
           as
           
             Glorified
             Saints
          
           .
           Now
           is
           this
           the
           Love
           God
           calls
           for
           in
           this
           Text
           ?
           Is
           it
           a
           purely
           passive
           Love
           which
           it
           is
           not
           in
           the
           Power
           of
           Devils
           to
           withhold
           ,
           and
           in
           which
           the
           greatest
           Saints
           cannot
           excel
           them
           ?
           Is
           God
           concerned
           that
           we
           should
           not
           want
           that
           which
           is
           a
           necessary
           Adherent
           of
           our
           Beings
           ?
           That
           which
           we
           never
           can
           put
           off
           ,
           never
           can
           be
           with
           without
           ?
           Doth
           he
           require
           that
           only
           which
           no
           Man
           can
           defraud
           him
           of
           ?
           Mr.
           N.
           is
           sensible
           that
           the
           Text
           is
           not
           at
           all
           concerned
           in
           this
           Love
           ,
           confessing
           that
           
             our
             Free
             Love
             is
             the
             only
             Love
             that
             falls
             under
             Command
             ,
          
           
           and
           
             the
             only
             one
             that
             is
             in
             our
             Power
             .
          
           And
           why
           then
           doth
           he
           argue
           from
           such
           a
           Love
           ,
           to
           that
           Free
           ,
           Active
           Love
           ,
           which
           too
           many
           are
           without
           ,
           and
           too
           many
           do
           put
           off
           ;
           or
           from
           that
           Love
           which
           cannot
           be
           ,
           to
           that
           Love
           which
           is
           commanded
           .
           Moreover
        
         
           
           This
           Argument
           plainly
           destroys
           the
           thing
           it
           was
           designed
           to
           establish
           :
           For
           he
           lays
           down
           his
           Thesis
           thus
           ,
           
           That
           
             our
             whole
             Affections
             are
             to
             
             be
             placed
             on
             God
             ,
             and
             that
             we
             are
             to
             love
             him
             so
             intirely
             ,
             as
             to
             love
             none
             but
             him
             .
             This
             ,
          
           saith
           he
           ,
           
             I
             shall
             endeavour
             to
             establish
             upon
             this
             double
             Basis
             ,
          
           (
           1.
           )
           
             That
             God
             is
             the
             only
             Author
             ,
             or
             Cause
             of
             our
             Love.
          
           And
           will
           it
           not
           hence
           follow
           ,
           that
           he
           is
           the
           only
           Author
           and
           Cause
           of
           our
           Natural
           Love
           ,
           Bent
           ,
           and
           Inclination
           to
           every
           thing
           besides
           himself
           ?
           And
           can
           he
           be
           the
           only
           Author
           and
           Cause
           of
           our
           Love
           to
           all
           other
           things
           ,
           and
           yet
           forbid
           that
           very
           love
           which
           he
           alone
           produceth
           in
           us
           ?
           God
           ,
           saith
           Mr.
           
             N.
             is
             the
             Author
             of
             all
             my
             Love
             ,
             he
             hath
             produced
             it
             all
             ,
             't
             is
             therefore
             highly
             just
             and
             reasonable
             he
             should
             have
             it
             all
             .
          
           God
           ,
           say
           I
           then
           ,
           is
           the
           Author
           of
           all
           the
           Love
           of
           my self
           ,
           and
           of
           my
           Preservation
           ,
           my
           love
           of
           Food
           ,
           Drink
           ,
           Cloths
           ,
           of
           Honour
           ,
           Riches
           ,
           Pleasure
           ,
           Life
           ,
           my
           love
           of
           Women
           ,
           and
           of
           Sensual
           Delights
           ,
           and
           of
           the
           
             Gratification
             of
             all
             my
             Natural
             Appetites
             according
             to
             ,
          
           
           
             and
             not
             exceeding
             the
             Intention
             of
          
           (
           the
           God
           of
           )
           Nature
           ,
           which
           is
           acknowledged
           to
           be
           Pleasure
           .
           
           And
           
             the
             natural
             tendency
             we
             have
             to
             them
             being
             from
             the
             Author
             of
             Nature
             must
             needs
             be
             right
             ,
             it
             being
             impossible
          
           (
           saith
           Mr.
           N.
           )
           
             that
             God
             should
             put
             a
             Biass
             upon
             the
             Soul.
          
           
           If
           therefore
           
             it
             is
             the
             Perfection
             and
             Duty
             of
             every
             Rational
             Creature
             to
             conform
             those
             Determinations
             of
             his
             Will
             that
             are
             free
             ,
             to
             that
             which
             is
             natural
             ,
             or
             to
             take
             care
             that
             the
             Love
             of
             his
             Nature
             ,
             and
             the
             Love
             of
             his
             Choice
             conspire
             in
             one
             ,
             that
             they
             both
             agree
             in
             the
             same
             Motion
             ,
             and
             concenter
             in
             the
             same
             Object
             ,
          
           as
           he
           saith
           it
           is
           ,
           then
           't
           is
           the
           Duty
           and
           Perfection
           of
           our
           Nature
           to
           chuse
           to
           Love
           ,
           or
           freely
           to
           affect
           the
           Preservation
           of
           our
           Life
           and
           Being
           ,
           our
           Food
           ,
           
           Drink
           ,
           Cloths
           ,
           Honour
           ,
           Riches
           ,
           Pleasure
           ,
           and
           the
           Gratification
           of
           all
           our
           Natural
           Appetites
           according
           to
           ,
           and
           not
           exceeding
           the
           Intention
           of
           the
           God
           of
           Nature
           .
           Again
           ,
           God
           is
           the
           Cause
           and
           Author
           of
           all
           my
           Love
           of
           my self
           ,
           of
           my
           desire
           of
           Self-Preservation
           ,
           and
           of
           all
           that
           I
           judge
           needful
           for
           ,
           and
           pleasant
           to
           me
           .
           He
           is
           the
           Author
           of
           all
           that
           natural
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           we
           bear
           to
           our
           Relations
           ,
           and
           also
           of
           that
           love
           we
           owe
           unto
           our
           Neighbour
           ,
           as
           having
           made
           him
           in
           all
           considerable
           Respects
           the
           same
           with
           us
           ,
           or
           equal
           to
           us
           ,
           and
           therefore
           equally
           deserving
           our
           Affection
           ,
           and
           having
           founded
           it
           on
           this
           clear
           Principle
           of
           Nature
           ,
           That
           
             we
             should
             deal
             with
             others
             as
             we
             would
             be
             dealt
             with
             .
          
           Will
           therefore
           Mr.
           N.
           say
           ,
           That
           because
           God
           is
           the
           Author
           of
           all
           this
           Love
           of
           Benevolence
           ,
           't
           is
           just
           and
           reasonable
           he
           should
           have
           it
           all
           ?
           No
           sure
           ;
           the
           utmost
           that
           he
           can
           reasonably
           hence
           conclude
           is
           this
           ,
           that
           it
           is
           just
           and
           reasonable
           we
           should
           only
           love
           our selves
           ,
           our
           Relatives
           and
           Neighbou●s
           in
           relation
           to
           God
           ,
           or
           in
           Subordination
           to
           him
           .
           And
           this
           is
           likewise
           all
           he
           can
           rationally
           conclude
           from
           God's
           being
           the
           Author
           of
           our
           Love
           of
           desire
           ,
           viz.
           That
           we
           should
           desire
           nothing
           ,
           but
           with
           Relation
           to
           ,
           or
           in
           Subordination
           ,
           and
           Submission
           to
           him
           .
        
         
           In
           a
           word
           ,
           as
           God
           is
           the
           sole
           efficient
           Cause
           of
           my
           Intellectual
           Love
           in
           the
           true
           Philosophical
           Sense
           ,
           by
           giving
           me
           the
           Faculties
           ,
           and
           the
           Liberty
           by
           which
           I
           chuse
           Intellectual
           Good
           ;
           so
           also
           on
           the
           same
           is
           he
           the
           cause
           of
           all
           my
           sensual
           Love
           ,
           
             i.
             e.
          
           of
           my
           Love
           of
           the
           Body
           ,
           of
           all
           the
           Conveniences
           and
           innocent
           
           Delights
           of
           it
           ,
           as
           also
           the
           sensual
           Love
           of
           Beasts
           .
           And
           must
           he
           therefore
           be
           the
           Proper
           and
           Immediate
           ,
           yea
           ,
           the
           
             Sole
             Object
          
           of
           this
           Love
           ?
           
           Do
           you
           not
           
             call
             that
             a
             sensual
             Desire
             ,
             whose
             Object
             is
             a
             sensual
             Good
             ?
          
           And
           is
           God
           such
           a
           one
           ?
           
             A
             Man
          
           saith
           Mr.
           
             N.
             is
             in
             Love
             ,
             that
             is
             ,
             he
             hath
             a
             sensual
             Desire
             toward
             a
             sensual
             Good.
          
           
           
             And
             this
          
           ,
           saith
           he
           ,
           
             cannot
             be
             evil
             ;
             for
             then
             't
             would
             be
             a
             sin
             to
             be
             in
             Love
             ,
             and
             consequently
             there
             would
             be
             a
             necessity
             of
             sinning
             ,
             in
             order
             to
             Marriage
             ,
             because
             no
             Man
          
           (
           not
           therefore
           Mr.
           N.
           )
           
             is
             supposed
             to
             Marry
             but
             whom
             he
             thus
             loves
          
           ;
           and
           so
           Mr.
           N.
           being
           Married
           ,
           had
           once
           a
           sensual
           Desire
           of
           a
           sensual
           Good
           without
           Sin
           ;
           and
           therefore
           was
           not
           obliged
           by
           this
           Commandment
           to
           make
           God
           the
           only
           Object
           of
           his
           Love
           of
           Desire
           .
           And
           indeed
           't
           is
           palpably
           absurd
           to
           say
           ,
           I
           do
           God
           
             Injury
             or
             Injustice
          
           in
           loving
           or
           desiring
           those
           
           things
           which
           he
           hath
           given
           me
           Faculties
           on
           purpose
           to
           love
           and
           desire
           ,
           which
           have
           no
           other
           use
           but
           to
           desire
           ,
           which
           cannot
           be
           satisfied
           without
           the
           Enjoyment
           of
           what
           we
           desire
           ;
           which
           if
           he
           did
           not
           intend
           we
           should
           Gratifie
           ,
           he
           gave
           them
           only
           as
           Snares
           and
           Torments
           to
           us
           .
           God's
           Right
           therefore
           in
           this
           Case
           can
           be
           only
           this
           ,
           that
           I
           never
           love
           any
           sensual
           Good
           against
           him
           ,
           or
           to
           the
           Dishonour
           of
           him
           ,
           but
           rather
           that
           I
           love
           it
           only
           in
           Relation
           ,
           or
           in
           Subordination
           ,
           and
           Submission
           to
           him
           ,
           not
           that
           I
           love
           it
           not
           at
           all
           .
        
         
           
             I
             lay
             down
             this
             an
             evident
             and
             undeniable
             Proposition
             ,
             
             that
             the
             natural
             Motion
             of
             the
             Will
             is
             to
             Good
             in
             General
             .
             
             
             But
             now
             how
             can
             the
             Will
             be
             moved
             towards
             Good
             in
             General
             ,
             but
             by
             being
             moved
             towards
             All
             Good
             ;
             for
             to
             be
             moved
             towards
             Good
             as
             Good
             ,
             is
             to
             be
             moved
             towards
             All
             Good.
             And
             how
             can
             the
             Will
             be
             moved
             towards
             All
             Good
             ,
             but
             by
             being
             moved
             towards
             an
             Universal
             Being
             who
             in
             himself
             is
             ,
             and
             contains
             All
             Good
             ?
          
        
         
           
           This
           is
           a
           piece
           of
           Sophistry
           ,
           and
           a
           meer
           Fallacy
           ;
           for
           when
           we
           say
           the
           Will
           is
           moved
           to
           Good
           in
           General
           ,
           the
           meaning
           of
           those
           words
           is
           only
           this
           ,
           
             That
             nothing
             but
             what
             is
             Good
             in
             reality
             or
             appearance
             can
             move
             the
             Will
             ,
          
           or
           
             that
             it
             is
             always
             moved
             by
             some
             or
             other
             of
             those
             things
             which
             are
             contained
             within
             the
             Compass
             or
             the
             Sphere
             of
             Good
          
           ;
           not
           that
           in
           all
           its
           Motions
           or
           Elections
           it
           desires
           all
           that
           can
           be
           called
           Good.
           
             V.
             G.
          
           I
           desire
           to
           eat
           when
           I
           am
           hungry
           ,
           to
           drink
           when
           I
           am
           thirsty
           ,
           to
           take
           my
           rest
           when
           I
           am
           sleepy
           ,
           not
           that
           I
           think
           All
           that
           is
           Good
           is
           contained
           in
           my
           Food
           ,
           Drink
           or
           Sleep
           .
        
         
           Moreover
           ,
           to
           be
           moved
           
             towards
             Good
             as
             Good
          
           ,
           is
           not
           to
           be
           moved
           
             towards
             All
             Good
          
           ,
           but
           to
           be
           moved
           towards
           any
           particular
           Object
           ,
           
             sub
             ratione
             boni
          
           ,
           under
           this
           Prospect
           that
           it
           is
           ,
           some
           way
           or
           other
           ,
           Good
           for
           me
           to
           enjoy
           that
           Object
           ;
           even
           as
           to
           be
           moved
           towards
           
             Evil
             as
             Evil
             ,
             i.
             e.
             sub
             ratione
             mali
          
           is
           not
           to
           be
           moved
           to
           all
           that
           is
           evil
           ,
           but
           to
           be
           moved
           to
           evil
           ,
           under
           the
           Apprehension
           or
           Conviction
           that
           it
           is
           evil
           ,
           
           or
           pernicious
           to
           me
           .
           And
           this
           we
           cannot
           do
           ;
           not
           
             because
             we
             have
             no
             motion
             
             from
             God
             towards
             it
             ,
             but
             to
             the
             contrary
          
           ;
           which
           Mr.
           N.
           phancies
           to
           be
           the
           only
           reason
           why
           we
           cannot
           possibly
           Will
           ,
           or
           Love
           evil
           ,
           as
           evil
           .
           For
           that
           would
           prove
           as
           much
           that
           we
           cannot
           love
           Evil
           at
           all
           ,
           under
           the
           false
           appearance
           of
           Good
           ;
           for
           sure
           
             we
             have
             no
             motion
             to
             it
             from
             God
          
           under
           that
           false
           appearance
           ,
           but
           to
           the
           contrary
           :
           Sure
           the
           desiring
           of
           Evil
           can
           in
           no
           sense
           be
           the
           natural
           and
           
             proper
             effect
             of
             that
             great
             Impression
             whereby
             God
             moves
             us
             continually
             towards
             himself
             .
          
           But
           the
           plain
           reason
           of
           it
           is
           ,
           because
           to
           Will
           
             Evil
             ,
             as
             Evil
          
           ,
           is
           to
           desire
           it
           because
           it
           is
           not
           desirable
           ;
           which
           is
           ,
           to
           move
           towards
           it
           without
           a
           motive
           .
           And
           ,
           2
           dly
           ,
           because
           't
           is
           to
           desire
           what
           is
           pernicious
           to
           me
           ,
           because
           it
           is
           so
           ;
           which
           is
           contrary
           to
           the
           first
           Principle
           of
           self-Preservation
           God
           hath
           planted
           in
           us
           .
           And
           hence
           ariseth
           also
           a
           demonstration
           ,
           that
           the
           Will
           is
           not
           always
           moved
           to
           Good
           in
           General
           ,
           or
           towards
           all
           Good
           ,
           because
           it
           is
           so
           often
           and
           so
           powerfully
           moved
           to
           Good
           apparent
           only
           ,
           which
           being
           in
           it self
           Evil
           ,
           and
           only
           in
           appearance
           Good
           ,
           we
           can
           have
           no
           motion
           to
           it
           from
           that
           God
           whom
           ,
           saith
           he
           ,
           we
           move
           to
           by
           moving
           towards
           Good
           in
           General
           ,
           nor
           can
           it
           be
           the
           effect
           of
           
             that
             General
             impression
             by
             which
             God
             moves
             us
             continually
             to
             himself
             .
          
        
         
           Mr.
           N.
           farther
           argues
           thus
           ,
           
           
             That
             as
             God
             is
             the
             Author
             of
             this
             motion
             ,
             so
             is
             he
             the
             end
             of
             it
             too
             ,
             
             and
             he
             moves
             us
             to
             good
             no
             otherwise
             than
             by
             moving
             us
             towards
             himself
             .
             For
             can
             God
             move
             us
             towards
             the
             Creature
             ?
             Can
             he
             move
             us
             from
             himself
             ?
             
             Can
             he
             act
             for
             a
             Creature
             ?
             Can
             he
             make
             a
             Creature
             his
             end
             ?
             Does
             not
             God
             make
             all
             things
             for
             himself
             ?
             Is
             he
             not
             always
             his
             own
             end
             ?
             Hath
             not
             this
             the
             evidence
             of
             a
             first
             Principle
             ,
             that
             God
             acts
             only
             for
             himself
             ?
          
           In
           his
           
             Tenth
             Letter
          
           this
           is
           offered
           anew
           in
           a
           great
           Croud
           of
           Pompous
           and
           Obscure
           Expressions
           .
           
           
             V.
             Gr.
             God
             cannot
             act
             but
             by
             his
             Will
             ,
             that
             's
             most
             certain
             ,
          
           (
           
             i.
             e.
          
           not
           by
           his
           Power
           ,
           not
           by
           his
           Knowledge
           ,
           not
           by
           his
           Wisdom
           ,
           but
           only
           by
           his
           Will
           ,
           wonderful
           confidence
           .
           )
           
             But
             now
             the
             Will
             of
             God
             is
             not
             ,
             as
             in
             us
             ,
             an
             Expression
             that
             he
             receives
             from
             without
             himself
             ,
          
           (
           i.
           e.
           I
           suppose
           the
           Word
           expression
           may
           be
           the
           Printers
           ,
           not
           the
           Authors
           fault
           ;
           )
           
             and
             which
             accordingly
             carries
             him
             out
             from
             himself
             ,
             but
             an
             inward
             self-centring
             Principle
             ,
             that
             both
             derives
             from
             ,
             and
             terminates
             in
             himself
             ,
          
           (
           as
           
             V.
             G.
          
           his
           Will
           to
           create
           the
           World
           ,
           and
           all
           things
           in
           it
           ,
           his
           Will
           to
           Redeem
           Mankind
           ,
           his
           Will
           to
           Judge
           the
           World.
           )
           
             For
             as
             God
             is
             to
             himself
             his
             own
             Good
             ,
             his
             own
             Center
             ,
             and
             beautiful
             Object
             ,
             so
             the
             Love
             of
             God
             can
             be
             no
             other
             than
             the
             Love
             of
             himself
             :
             Whence
             it
             will
             follow
             ,
             that
             as
             God
             must
             therefore
             be
             his
             own
             End
             ,
             and
             what
             ever
             he
             Wills
             ,
             or
             Acts
             ,
             he
             must
             Will
             and
             Act
             for
             himself
             ;
             so
             that
             the
             Love
             that
             is
             in
             us
          
           (
           to
           Cherries
           )
           
             must
             be
             the
             effect
             of
             that
             very
             Love
             which
             God
             hath
             for
             himself
             ;
             there
             being
             no
             other
             Principle
             in
             the
             Nature
             of
             God
          
           (
           no
           Wisdom
           ,
           Power
           ,
           Knowledge
           ,
           &c.
           )
           
             by
             which
             he
             is
             supposed
             to
             Act.
          
           Now
           ,
           not
           to
           insist
           on
           many
           other
           Mistakes
           contained
           in
           this
           Argument
           ,
           and
           briefly
           hinted
           in
           the
           Parenthesis
           ,
           I
           answer
           .
        
         
         
           First
           ,
           
           That
           whether
           God
           can
           act
           
             only
             for
             himself
          
           ,
           or
           
             for
             a
             Creature
          
           ,
           may
           easily
           be
           determined
           from
           these
           excellent
           Words
           of
           Mr.
           N.
           in
           his
           
             Treatise
             concerning
             Perseverance
             in
             Holiness
          
           ;
           viz.
           
             When
             God
             perswades
             Men
             to
             be
             Holy
             ,
          
           
           
             he
             perswades
             every
             man
             to
             that
             which
             is
             best
             for
             him
             ,
             I
             say
             best
             for
             him
             ;
             for
             God
             being
             already
             possessed
             of
             all
             possible
             Perfection
             ,
          
           
           
             cannot
             act
             any
             thing
             for
             any
             ●elf-advantage
             ;
             and
             therefore
             whatsoever
             he
             doth
             is
             for
             the
             Good
             of
             his
             Creatures
             .
          
           And
           doth
           not
           he
           act
           for
           a
           Creature
           ,
           who
           doth
           all
           he
           doth
           for
           the
           Good
           of
           his
           Creatures
           ?
           
             And
             therefore
          
           ,
           saith
           he
           ,
           
             as
             God
             did
             not
             at
             first
             speak
             this
             World
             into
             Being
             ,
             to
             raise
             himself
             a
             monument
             of
             Power
             ,
             and
             Divine
             Architecture
             ;
             so
             neither
             doth
             he
             govern
             the
             rational
             part
             of
             it
             by
             the
             Precepts
             of
             Religion
             out
             of
             any
             self-design
             :
          
           (
           Now
           where
           he
           hath
           no
           self-design
           ,
           he
           can
           have
           no
           self
           end
           :
           )
           
             For
             can
             a
             man
             be
             profitable
             to
             God
             ,
          
           
           
             as
             he
             that
             is
             wise
             may
             be
             profitable
             to
             himself
             ?
             Is
             it
             any
             pleasure
             to
             the
             Almighty
             that
             thou
             art
             righteous
             ,
             or
             is
             it
             gain
             to
             him
             that
             thou
             makest
             thy
             way
             perfect
             ?
             No
             certainly
             .
             And
             therefore
             ,
             when
             he
             chalked
             the
             ways
             of
             Righteousness
             ,
             and
             Holiness
             for
             men
             to
             walk
             in
             ,
             it
             could
             not
             be
             for
             any
             self
             end
             ,
             but
             purely
             for
             the
             Good
             of
             Man.
          
           Now
           I
           am
           apt
           to
           think
           that
           he
           who
           acts
           not
           
             for
             any
             self
             end
          
           ,
           acts
           not
           always
           for
           himself
           ;
           that
           he
           who
           acts
           
             purely
             for
             the
             Good
             of
             Man
             ,
          
           acts
           for
           a
           Creature
           ,
           because
           he
           acts
           for
           the
           Good
           of
           a
           Creature
           ,
           and
           so
           he
           acts
           not
           
             only
             
             for
             himself
          
           .
           
           Moreover
           ,
           he
           saith
           ,
           
             God
             hath
             declared
             that
             he
             is
             only
             so
             far
             pleased
             with
             our
             Services
             to
             him
             ,
             as
             they
             are
             beneficial
             to
             our selves
             .
          
           Whence
           it
           is
           easie
           to
           conclude
           ,
           this
           is
           the
           only
           end
           of
           that
           Command
           to
           serve
           him
           ;
           for
           had
           God
           any
           other
           end
           ,
           he
           would
           be
           pleased
           with
           the
           obtainment
           of
           it
           .
           Furthermore
           ,
           I
           ask
           what
           doth
           he
           mean
           ,
           when
           he
           saith
           ,
           
             The
             Love
             of
             God
             can
             be
             no
             other
             than
             the
             Love
             of
             himself
             ?
          
           
           He
           hath
           confidently
           told
           us
           ,
           
             There
             are
             but
             these
             two
             sorts
             of
             Love
             ,
             love
             of
             desire
             ,
             and
             love
             of
             Benevolence
          
           ;
           and
           hath
           delivered
           it
           for
           certain
           ,
           
           That
           
             as
             Indigence
             in
             the
             Lover
             is
             the
             ground
             of
             his
             loving
             with
             the
             Love
             of
             Concupiscence
             ;
             so
             Indigence
             in
             the
             Person
             loved
             ,
             is
             the
             Ground
             of
             loving
             him
             with
             the
             Love
             of
             Benevolence
             .
          
           And
           thence
           he
           hath
           concluded
           ,
           that
           
             God
             cannot
             be
             loved
             by
             us
             with
             a
             Love
             of
             Benevolence
          
           ;
           
           
             because
             there
             is
             nothing
             we
             can
             wish
             to
             God
             which
             he
             hath
             not
             already
             .
          
           And
           is
           not
           this
           as
           much
           a
           demonstration
           ,
           that
           God
           cannot
           love
           himself
           with
           a
           Love
           of
           Benevolence
           ?
           For
           what
           can
           he
           wish
           to
           himself
           that
           he
           has
           not
           already
           ?
           Nor
           can
           God
           love
           himself
           with
           a
           Love
           of
           Desire
           :
           For
           what
           Indigence
           in
           him
           can
           be
           the
           Ground
           of
           this
           Love
           of
           Concupiscence
           ?
           What
           can
           an
           infinitely
           perfect
           and
           necessary
           Being
           farther
           desire
           to
           himself
           ?
           How
           can
           either
           of
           these
           kinds
           of
           self-love
           derive
           from
           him
           ,
           in
           whom
           can
           be
           no
           Indigence
           ;
           or
           terminate
           in
           him
           ,
           who
           is
           capable
           of
           no
           addition
           to
           his
           infinite
           and
           necessary
           Perfection
           ,
           and
           as
           incapable
           of
           any
           diminution
           from
           them
           ?
           Again
           ,
           when
           he
           saith
           ,
           
             God
             Wills
             and
             Acts
             for
             himself
             ,
          
           what
           doth
           he
           
           mean
           ?
           Is
           it
           ,
           that
           he
           Wills
           ,
           and
           Acts
           for
           that
           which
           he
           hath
           already
           ,
           and
           cannot
           chuse
           but
           have
           ,
           or
           for
           what
           he
           hath
           not
           ?
           If
           the
           latter
           ,
           the
           Question
           returns
           ,
           What
           ,
           can
           he
           ,
           who
           is
           infinitely
           and
           necessarily
           happy
           ,
           Will
           or
           Act
           for
           that
           he
           hath
           not
           already
           ?
           If
           the
           first
           ,
           why
           should
           he
           Will
           or
           Act
           for
           what
           he
           hath
           already
           ,
           and
           cannot
           chuse
           but
           have
           ?
           Can
           he
           have
           it
           the
           more
           for
           doing
           so
           ?
           So
           unintelligible
           is
           this
           
             inward
             self-centring
             Principle
          
           of
           Mr.
           N.
           
        
         
           Doth
           not
           the
           Scripture
           say
           ,
           
           
             God
             hath
             made
             all
             things
             for
             himself
             ?
          
           Prov.
           16.4
           .
        
         
           I
           answer
           ,
           
           It
           doth
           so
           ,
           according
           to
           our
           Translation
           :
           but
           in
           the
           Hebrew
           the
           word
           is
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           from
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ;
           and
           so
           the
           words
           may
           be
           thus
           rendred
           ,
           the
           Lord
           hath
           made
           all
           things
           to
           answer
           to
           themselves
           ,
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           aptly
           to
           refer
           one
           to
           another
           ;
           even
           the
           wicked
           for
           the
           day
           of
           Wrath
           ,
           according
           to
           that
           descant
           of
           the
           Learned
           
             Grotius
             ,
             Singula
             Deus
             ordinat
             ad
             id
             quod
             singulis
             convenit
             ;
             ordinat
             impium
             ad
             diem
             calamitosum
             .
          
           The
           Targum
           and
           the
           Syriac
           render
           the
           words
           thus
           ,
           
             The
             Lord
             doth
             all
             things
             for
             them
             that
             obey
             ,
             and
             reserveth
             the
             wicked
             for
             the
             evil
             day
             .
          
           The
           Bishop
           of
           Ely
           renders
           them
           thus
           ,
           
             The
             Lord
             disposeth
             all
             things
          
           ,
           Lammaanthu
           ,
           
             according
             to
             his
             Will
             ,
             even
             the
             Wicked
             for
             the
             day
             of
             wrath
             ,
             i.
             e.
          
           to
           be
           then
           the
           Executioners
           of
           it
           .
           In
           a
           word
           ,
           had
           the
           Hebrew
           word
           been
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           it
           might
           have
           been
           well
           rendred
           
             for
             himself
          
           ;
           but
           being
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           it
           seems
           not
           to
           admit
           of
           that
           Translation
           .
           Nevertheless
           ,
           
           would
           he
           be
           content
           with
           the
           old
           Divinity
           ,
           
             That
             God
             loves
             Himself
             with
             a
             Love
             of
             Complacency
          
           ;
           and
           
             that
             God
             doth
             all
             things
             for
             his
             Glory
          
           ;
           and
           that
           in
           this
           Sense
           
             all
             things
             are
             of
             him
             ,
             and
             to
             him
             ,
             Rom.
          
           11.36
           .
           1
           Cor.
           8.6
           .
           Col.
           1.16
           .
           he
           would
           have
           no
           Adversary
           .
           Only
           they
           would
           be
           ready
           to
           inform
           him
           ,
           That
           as
           it
           seemed
           to
           many
           of
           the
           
             Antient
             Fathers
          
           and
           Philosophers
           ;
           
           so
           doth
           it
           seem
           to
           them
           a
           vain
           Imagination
           to
           conceive
           the
           great
           design
           of
           any
           of
           God's
           glorious
           Works
           ,
           and
           admirable
           Dispensations
           should
           be
           only
           this
           ,
           to
           be
           admired
           and
           applauded
           by
           us
           worthless
           Creatures
           ;
           that
           he
           may
           gain
           Esteem
           ,
           or
           a
           good
           Word
           from
           such
           vile
           Creatures
           as
           we
           are
           .
           We
           take
           too
           much
           upon
           us
           ,
           if
           we
           imagine
           that
           the
           All-wise
           God
           can
           be
           concerned
           whether
           such
           blind
           Creatures
           as
           we
           are
           ,
           approve
           or
           disapprove
           of
           his
           Proceedings
           ;
           or
           that
           he
           really
           can
           suffer
           any
           diminution
           of
           his
           Glory
           by
           our
           dislike
           ,
           or
           is
           advanced
           in
           honour
           by
           our
           approbation
           of
           his
           Dispensations
           .
           We
           think
           too
           meanly
           of
           ,
           and
           we
           detract
           from
           his
           Great
           Majesty
           ,
           if
           we
           conceive
           that
           he
           is
           tickled
           with
           Applause
           ,
           and
           chiefly
           aims
           at
           Reputation
           from
           us
           in
           all
           his
           glorious
           Designs
           ,
           this
           being
           such
           a
           weakness
           in
           our
           fellow-Creature
           ,
           as
           is
           stiled
           Ambition
           ,
           and
           
             loving
             of
             the
             Praise
             of
             Men
             ,
          
           a
           Crime
           which
           he
           will
           punish
           in
           them
           ;
           and
           so
           it
           cannot
           be
           the
           great
           Design
           of
           all
           the
           Dispensations
           of
           his
           Providence
           .
           That
           
           therefore
           ,
           such
           as
           we
           should
           think
           well
           of
           him
           can
           be
           no
           farther
           his
           concern
           ,
           than
           as
           it
           serves
           the
           nobler
           Ends
           of
           his
           great
           Goodness
           ;
           viz.
           that
           these
           Conceptions
           may
           engage
           us
           to
           that
           Affection
           to
           ,
           that
           Imitation
           of
           him
           ,
           and
           that
           Obedience
           to
           him
           ,
           which
           tends
           to
           the
           promotion
           of
           our
           Happiness
           .
        
         
           God
           therefore
           acteth
           for
           his
           Glory
           when
           he
           discovers
           to
           the
           World
           those
           Excellencies
           and
           Perfections
           of
           his
           Nature
           ,
           which
           are
           just
           motives
           to
           the
           performance
           of
           that
           Duty
           which
           we
           owe
           unto
           him
           ;
           or
           when
           he
           doth
           display
           before
           us
           those
           imitable
           .
           Perfections
           in
           which
           it
           is
           our
           Glory
           to
           be
           like
           him
           .
           But
           then
           ,
           it
           farther
           is
           to
           be
           observed
           ,
           that
           God
           ,
           in
           the
           discovery
           of
           these
           Divine
           Perfections
           to
           the
           World
           ,
           designs
           as
           well
           the
           Benefit
           and
           Happiness
           of
           Man
           ,
           as
           the
           advancement
           of
           his
           Honour
           .
           For
           when
           he
           doth
           discover
           all
           those
           Attributes
           which
           represent
           him
           Good
           and
           Merciful
           ,
           kind
           and
           obliging
           to
           the
           Sons
           of
           Men
           ,
           he
           doth
           it
           with
           design
           ,
           and
           in
           a
           manner
           very
           proper
           to
           lay
           the
           highest
           Obligations
           on
           us
           to
           Returns
           of
           Love
           and
           Gratitude
           ,
           and
           to
           engage
           us
           to
           that
           Imitation
           of
           his
           Goodness
           and
           Mercy
           to
           our
           fellow
           Creatures
           ,
           which
           renders
           us
           partakers
           of
           the
           
             Divine
             Nature
          
           ,
           and
           helpful
           to
           others
           in
           all
           their
           Exigencies
           and
           Distresses
           .
           When
           he
           gives
           signal
           Demonstrations
           of
           his
           Almighty
           Power
           ,
           and
           of
           his
           great
           Wisdom
           ,
           he
           designs
           by
           this
           to
           teach
           us
           ,
           that
           he
           is
           able
           to
           foresee
           ,
           and
           to
           divert
           those
           Evils
           which
           may
           at
           any
           time
           befal
           us
           ;
           to
           rescue
           us
           from
           all
           our
           Miseries
           ,
           and
           to
           confer
           the
           greatest
           Blessings
           on
           his
           Servants
           ;
           
           that
           so
           he
           may
           encourage
           us
           to
           place
           our
           Trust
           in
           him
           at
           all
           times
           ,
           to
           repair
           by
           humble
           Suppli●ations
           to
           the
           Throne
           of
           Grace
           for
           suitable
           help
           in
           time
           of
           need
           ,
           and
           to
           serve
           him
           faithfully
           in
           expectation
           of
           his
           Favour
           and
           Protection
           .
           When
           he
           manifests
           himself
           to
           be
           a
           God
           of
           Truth
           ,
           and
           Faithfulness
           ,
           one
           who
           will
           punctually
           perform
           his
           promises
           to
           ,
           and
           execute
           his
           Threats
           upon
           us
           ,
           he
           doth
           this
           chiefly
           to
           affright
           us
           from
           those
           Sins
           which
           make
           it
           necessary
           for
           his
           Justice
           to
           be
           severe
           upon
           us
           ,
           and
           to
           provoke
           us
           to
           the
           performance
           of
           those
           Duties
           to
           which
           he
           hath
           annexed
           the
           greatest
           Blessings
           .
           When
           he
           informs
           us
           ,
           that
           his
           Holiness
           and
           Justice
           cannot
           permit
           the
           Wicked
           to
           escape
           his
           Vengeance
           ,
           or
           any
           upright
           Soul
           to
           want
           the
           tokens
           of
           his
           Love
           ,
           or
           the
           reward
           of
           his
           sincere
           Obedience
           ;
           his
           great
           design
           in
           all
           this
           is
           ,
           that
           Sin
           ,
           which
           is
           the
           rise
           of
           all
           our
           Miseries
           ,
           may
           be
           avoided
           ,
           and
           Holiness
           ,
           which
           is
           the
           true
           advancement
           ,
           and
           the
           best
           accomplishment
           of
           Humane
           Nature
           ,
           may
           be
           more
           earnestly
           pursued
           by
           us
           .
           So
           that
           God's
           acting
           for
           his
           Glory
           ,
           is
           also
           acting
           for
           the
           Good
           of
           his
           most
           noble
           Creatures
           ;
           't
           is
           only
           recommending
           himself
           to
           their
           good
           Liking
           and
           Affection
           ,
           that
           so
           he
           may
           the
           more
           effectually
           promote
           their
           Happiness
           .
           Nor
           is
           his
           Will
           that
           we
           should
           act
           for
           his
           Glory
           any
           self-centring
           Principle
           ,
           terminating
           in
           himself
           ;
           but
           't
           is
           a
           Principle
           of
           great
           Good-will
           and
           kindness
           to
           Mankind
           ,
           and
           terminating
           in
           his
           Happiness
           :
           Whereas
           Mr.
           
           N.'s
           account
           of
           God's
           Love
           ,
           his
           Will
           and
           Actings
           ,
           doth
           render
           him
           
           the
           most
           selfish
           Being
           that
           we
           can
           imagine
           ;
           one
           
             who
             can
             love
             nothing
             but
             himself
             ,
             will
             and
             do
             nothing
             but
             purely
             for
             himself
             .
          
           Our
           Charity
           must
           be
           such
           as
           
             seeketh
             not
             our
             own
             things
          
           ;
           
           it
           must
           engage
           us
           
             not
             to
             seek
             our
             own
          
           ,
           
           
             but
             every
             Man
             anothers
             Good
          
           ,
           
           and
           to
           
             please
             him
             for
             his
             Good
          
           :
           
           Our
           Friendship
           purely
           must
           respect
           the
           Welfare
           of
           our
           Friend
           ,
           and
           when
           we
           exercise
           our
           Charity
           ,
           or
           pretend
           Friendship
           purely
           from
           prospect
           of
           our
           own
           Advantage
           ,
           our
           Friendship
           becomes
           Mercenary
           ,
           and
           our
           Charity
           degenerates
           into
           Self-love
           ,
           And
           to
           this
           Charity
           and
           Friendship
           we
           are
           incited
           chiefly
           by
           the
           Example
           of
           our
           God
           ,
           and
           yet
           it
           seems
           his
           Love
           
             terminates
             only
             in
             himself
          
           ,
           and
           
             can
             be
             no
             other
             than
             the
             love
             of
             himself
          
           ;
           and
           how
           then
           can
           it
           oblige
           me
           to
           the
           forementioned
           Charity
           and
           Friendship
           to
           my
           Neighbour
           for
           his
           sake
           .
        
         
           To
           this
           Question
           therefore
           ,
           
             Can
             God
             move
             us
             towards
             a
             Creature
             ?
             Can
             he
             move
             us
             from
             himself
             ?
          
           I
           Answer
           ,
           Yes
           he
           doth
           move
           us
           towards
           the
           Creatures
           by
           all
           those
           Appetites
           ,
           Affections
           and
           Desires
           he
           hath
           implanted
           in
           our
           Natures
           to
           them
           ,
           by
           all
           the
           Commands
           he
           hath
           laid
           upon
           us
           to
           pray
           for
           our
           daily
           Bread
           ,
           to
           be
           industrious
           to
           procure
           them
           ,
           and
           to
           bless
           him
           for
           them
           .
           Does
           he
           not
           move
           the
           hungry
           Appetite
           to
           desire
           Meat
           ,
           the
           thirsty
           Drink
           ,
           the
           naked
           to
           desire
           Cloths
           ,
           the
           Poor
           supply
           of
           his
           Wants
           ,
           &c.
           
           And
           doth
           he
           not
           in
           all
           these
           Cases
           move
           us
           towards
           the
           Creature
           ?
           Hath
           not
           God
           made
           these
           things
           the
           matter
           of
           his
           Promises
           ,
           and
           his
           Encouragements
           to
           Duty
           ?
           entailing
           upon
           Godliness
           
           
             the
             Promises
             of
             this
             Life
          
           ?
           and
           engaging
           to
           them
           who
           
             seek
             first
             the
             Kingdom
             of
             God
             ,
             that
             all
             other
             things
             shall
             be
             added
             to
             them
             ?
             We
          
           therefore
           are
           by
           him
           moved
           towards
           the
           Creature
           ,
           as
           a
           motive
           to
           the
           Enjoyment
           of
           himself
           .
           And
           sure
           thus
           moving
           us
           to
           the
           Creature
           is
           not
           to
           move
           
             us
             from
             himself
          
           ,
           but
           to
           himself
           by
           means
           very
           proper
           to
           excite
           us
           to
           love
           ,
           obey
           ,
           and
           cleave
           unto
           him
           who
           doth
           thus
           
             load
             us
             with
             his
             Blessings
             ,
             and
             poureth
             his
             Benefits
             upon
             us
          
           ;
           as
           the
           whole
           Book
           of
           Psalms
           ,
           and
           the
           whole
           Law
           of
           Moses
           testifies
           .
        
         
           
             
             The
             Love
             here
             discoursed
             of
             and
             recommended
             ,
             is
             the
             Love
             of
             a
             God
             ,
             that
             is
             ,
             of
             all
             that
             is
             Good
             ,
             of
             all
             that
             is
             Perfect
             ,
             of
             all
             that
             is
             Lovely
             ,
             of
             all
             that
             is
             Desirable
             ,
             in
             short
             ,
             of
             all
             that
             truly
             is
             ;
             and
             can
             any
             Love
             be
             too
             great
             or
             too
             high
             for
             such
             an
             Object
             ?
             Or
             ,
             rather
             doth
             he
             not
             deserve
             infinitely
             more
             than
             we
             ,
             or
             any
             of
             his
             Creatures
             can
             bestow
             upon
             him
             ?
             What
             ,
             can
             infinite
             Good
             be
             loved
             too
             much
             ?
             Or
             is
             any
             degree
             of
             Love
             too
             high
             for
             him
             who
             is
             infinitely
             lovely
             ,
             and
             who
             infinitely
             loves
             himself
             !
             —
             And
             why
             then
             should
             it
             be
             thought
             such
             a
             stretch
             of
             the
             Love
             of
             God
             ,
             to
             make
             it
             intire
             and
             exclusive
             of
             all
             other
             Loves
             ?
             Can
             we
             love
             God
             too
             much
             ,
             or
             Creatures
             too
             little
             ?
          
        
         
           To
           this
           I
           Answer
           ,
           First
           ,
           That
           what
           I
           have
           discoursed
           is
           sufficient
           to
           evince
           that
           this
           is
           
             such
             a
             stretch
             of
             the
             Love
             of
             God
             ,
          
           as
           renders
           it
           inconsistent
           with
           our
           Duty
           ,
           and
           Obligation
           
           to
           pray
           for
           any
           temporal
           Blessings
           which
           we
           want
           .
           That
           it
           tends
           to
           depreciate
           the
           Gifts
           of
           God
           ,
           and
           to
           impair
           the
           sense
           of
           Divine
           Goodness
           in
           them
           ;
           to
           destroy
           all
           our
           Industry
           in
           our
           Callings
           ,
           and
           all
           pursuit
           of
           Temporal
           Enjoyments
           by
           our
           honest
           Labours
           :
           That
           it
           removes
           the
           natural
           Foundation
           of
           all
           Injustice
           ,
           and
           cramps
           all
           charitable
           Beneficence
           :
           That
           it
           casts
           a
           vile
           Contempt
           upon
           the
           Works
           both
           of
           Creation
           and
           of
           Providence
           :
           And
           lastly
           ,
           that
           it
           casts
           this
           imputation
           upon
           the
           Just
           and
           Holy
           God
           ,
           that
           he
           hath
           made
           that
           our
           Sin
           ,
           which
           is
           Natural
           and
           Necessary
           :
           As
           sure
           it
           is
           ,
           to
           desire
           Food
           when
           we
           are
           hungry
           ;
           that
           he
           will
           not
           allow
           us
           to
           desire
           what
           he
           knows
           we
           have
           need
           of
           .
           It
           makes
           him
           to
           have
           planted
           in
           us
           natural
           Appetites
           and
           Desires
           which
           he
           intended
           we
           should
           gratifie
           ,
           and
           yet
           hath
           not
           permitted
           us
           to
           desire
           that
           which
           alone
           can
           gratifie
           them
           .
           And
           sure
           ,
           if
           this
           Hypothesis
           do
           all
           ,
           or
           any
           of
           these
           things
           ,
           it
           by
           so
           doing
           must
           stretch
           this
           Duty
           of
           the
           Love
           of
           God
           beyond
           the
           bounds
           prescribed
           to
           it
           by
           our
           God
           ,
           and
           Saviour
           .
        
         
           Secondly
           ,
           If
           God
           be
           
             all
             that
             truly
             is
          
           ,
           all
           that
           is
           not
           God
           ,
           truly
           is
           not
           ;
           and
           what
           is
           not
           ,
           can
           have
           no
           Love
           to
           God
           ,
           or
           any
           other
           thing
           .
           So
           that
           this
           stretch
           of
           Metaphysicks
           destroys
           that
           Love
           he
           recommends
           .
           Moreover
           ,
           to
           say
           that
           God
           is
           
             all
             that
             is
             Good
          
           ,
           is
           to
           contradict
           God
           himself
           ,
           who
           said
           of
           all
           the
           Creatures
           that
           he
           made
           ,
           that
           
             they
             were
             very
             Good
          
           :
           To
           say
           that
           he
           is
           
             all
             that
             is
             lovely
             ,
             all
             that
             is
             desirable
             ,
          
           is
           to
           beg
           the
           Question
           .
           Again
           ,
           that
           
           
             God
             deserves
             infinitely
             more
             than
             we
             can
             bestow
             upon
             him
             ,
             that
             an
             infinite
             Good
             ▪
             cannot
             be
             loved
             too
             much
             ,
             i.
             e.
          
           more
           than
           he
           deserves
           ,
           is
           very
           true
           ,
           but
           not
           pertinent
           ;
           for
           we
           can
           be
           no
           more
           obliged
           to
           love
           God
           ,
           than
           we
           are
           to
           serve
           him
           as
           he
           deserves
           ;
           which
           we
           can
           never
           do
           :
           For
           he
           deserves
           to
           be
           served
           answerably
           to
           the
           Reward
           that
           he
           hath
           promised
           ;
           but
           can
           we
           perform
           such
           Service
           ?
           He
           deserves
           Perfect
           and
           Angelical
           Obedience
           ;
           but
           are
           we
           therefore
           ,
           in
           this
           State
           of
           Imperfection
           ,
           obliged
           to
           it
           ?
           The
           Question
           is
           not
           ,
           What
           is
           too
           much
           for
           him
           ,
           if
           we
           could
           perform
           it
           ,
           but
           ,
           What
           he
           hath
           made
           our
           Duty
           ,
           and
           therefore
           doth
           expect
           we
           should
           perform
           .
           Now
           hath
           he
           made
           it
           our
           Duty
           so
           to
           love
           him
           ,
           as
           not
           to
           love
           our selves
           ;
           not
           to
           love
           Health
           and
           Pleasure
           ,
           not
           to
           desire
           Food
           and
           Raiment
           ,
           or
           any
           other
           Blessing
           he
           hath
           promised
           as
           the
           Reward
           of
           our
           Obedience
           ?
           If
           not
           ,
           't
           is
           evident
           that
           Duty
           of
           Affection
           which
           we
           owe
           unto
           him
           cannot
           be
           exclusive
           of
           all
           love
           of
           the
           Creature
           .
        
         
           But
           ,
           Thirdly
           ,
           the
           Absurdity
           of
           this
           way
           of
           Arguing
           will
           best
           appear
           by
           the
           propounding
           of
           some
           
             Parallel
             Instances
          
           ,
           as
           〈◊〉
           .
           The
           Messalians
           ,
           or
           Euchitae
           stretching
           those
           words
           of
           Christ
           ,
           
           which
           command
           us
           
             to
             pray
             always
             ,
             and
             not
             to
             faint
          
           ;
           and
           those
           of
           the
           
             Apostle
             ,
             pray
             without
             ceasing
          
           ,
           
           as
           Mr.
           N.
           doth
           the
           Command
           ,
           to
           
             Love
             God
             with
             all
             our
             Heart
             ,
          
           &c.
           declared
           ,
           That
           
             they
             who
             would
             be
             saved
             ,
             must
             be
             continually
             employed
             in
             Prayer
             ,
             so
             as
             to
             do
             nothing
             
             else
             ,
          
           
           
             till
             they
             had
             found
             their
             Sins
             sensibly
             expelled
             by
             them
             ,
             and
             going
             out
             from
             them
             as
             an
             Evil
             Spirit
             ,
             and
             the
             Holy
             Ghost
             as
             sensibly
             entring
             into
             ,
             and
             dwelling
             in
             their
             Souls
             :
          
           And
           this
           ,
           said
           they
           ,
           was
           the
           true
           Communion
           of
           Christians
           one
           with
           another
           .
        
         
           Hence
           they
           declared
           themselves
           to
           be
           
             the
             Men
             who
             had
             wholly
             renounced
             the
             World
             ,
          
           
           
             left
             all
             things
             ,
             and
             had
             no
             Possessions
             upon
             Earth
             ,
          
           as
           Epiphanius
           saith
           of
           them
           :
           And
           misunderstanding
           those
           Words
           of
           Christ
           ,
           
             Labour
             not
             for
             the
             meat
             that
             perisheth
             ,
          
           they
           held
           it
           
             unlawful
             to
             work
             for
             the
             sustaining
             of
             this
             present
             Life
             .
          
           And
           therefore
           they
           stiled
           themselves
           
             Spiritual
             Men
          
           ,
           or
           
             the
             Poor
             in
             Spirit
          
           ,
           and
           
             spent
             that
             time
             in
             Idleness
             ,
             and
             Sleep
             ,
             which
             was
             not
             spent
             in
             Prayer
             .
          
           They
           also
           neglected
           both
           the
           Hearing
           and
           Reading
           the
           Word
           of
           God
           ,
           and
           contemned
           the
           use
           of
           the
           Sacraments
           ,
           as
           
           thinking
           ,
           
           
             That
             the
             Soul
             could
             not
             be
             purged
             by
             them
             ;
             but
             only
             by
             the
             Prayer
          
           they
           magnified
           so
           much
           .
        
         
           Now
           ,
           as
           the
           Scriptures
           ,
           on
           which
           they
           grounded
           these
           Practices
           ,
           in
           their
           
             Grammatical
             Import
          
           ,
           are
           as
           full
           for
           
             Praying
             always
             without
             ceasing
          
           ,
           and
           against
           
             Labouring
             for
             the
             Meat
             that
             Perisheth
             ,
          
           as
           is
           the
           Text
           under
           contest
           for
           loving
           God
           exclusively
           of
           any
           Love
           of
           the
           Creature
           ;
           so
           is
           it
           easie
           to
           Harangue
           in
           Favor
           of
           these
           Hereticks
           after
           the
           manner
           of
           Mr.
           
             N.
             viz.
          
           
           
             The
             Duty
             which
             we
             recommend
             is
             the
             desire
             of
             Happiness
             and
             Salvation
             ,
             that
             is
             ,
             of
             all
             that
             is
             truly
             lovely
             and
             desirable
             ,
             of
             the
             truest
             Riches
             ,
             the
             Divinest
             Honours
             ,
             the
             most
             Ravishing
             Delights
             ,
             of
             the
             Vision
             of
             God
             in
             Glory
             ,
             the
             Enjoyment
             of
             him
             ,
             the
             being
             made
             like
             him
             ,
             and
             seeing
             him
             as
             he
             is
             :
             And
             can
             any
             desire
             be
             too
             Great
             ,
             or
             too
             High
             for
             such
             an
             Object
             ,
             or
             rather
             doth
             it
             not
             deserve
             infinitely
             more
             than
             we
             are
             able
             to
             bestow
             upon
             it
             ?
             What
             ,
             can
             an
             Endless
             Happiness
             ,
             and
             Immense
             Glory
             be
             desired
             too
             much
             ?
             Why
             then
             should
             it
             be
             thought
             such
             a
             stretch
             of
             the
             Desire
             of
             Happiness
             ,
             to
             make
             it
             Intire
             and
             Exclusive
             of
             all
             Labour
             for
             the
             World
             ?
             Can
             we
             love
             Happiness
             too
             much
             ,
             or
             the
             World
             too
             little
             ?
          
           I
           appeal
           to
           the
           Judicious
           Reader
           whether
           the
           Argument
           of
           the
           
             Massalian
             Heretick
          
           
           be
           not
           as
           like
           to
           that
           of
           Mr.
           N.
           as
           one
           Egg
           is
           to
           another
           ;
           and
           whether
           it
           be
           not
           of
           equal
           strength
           with
           that
           which
           he
           hath
           here
           produced
           .
        
         
           What
           he
           has
           more
           to
           say
           upon
           this
           Subject
           ,
           is
           directly
           levelled
           against
           those
           Persons
           ,
           if
           there
           be
           any
           such
           in
           the
           World
           ,
           who
           conceive
           the
           Love
           required
           in
           the
           Command
           ,
           
             to
             love
             our
             Neighbour
             as
             our selves
          
           is
           a
           love
           ,
           or
           
             desire
             our
             Neighbour
             as
             our
             Good
             ,
          
           which
           I
           have
           shewed
           to
           be
           a
           Contradiction
           
             in
             adjecto
          
           ;
           the
           desire
           of
           our
           Neighbour
           as
           our
           Good
           being
           not
           properly
           love
           of
           our
           Neighbour
           ,
           but
           our selves
           ;
           and
           therefore
           though
           some
           Divines
           do
           ,
           and
           reasonably
           may
           ,
           say
           that
           Mr.
           
           N.'s
           Exposition
           of
           the
           First
           Command
           renders
           it
           
             inconsistent
             with
             the
             Second
          
           ,
           which
           requires
           me
           
             to
             love
             my
             Neighbour
             as
             my self
             ,
          
           because
           it
           excludes
           me
           from
           the
           desire
           of
           those
           Creatures
           by
           which
           I
           may
           do
           good
           to
           him
           ,
           and
           give
           him
           the
           things
           needful
           for
           the
           Body
           ,
           as
           I
           do
           to
           my self
           ;
           yet
           I
           desire
           one
           Instance
           of
           one
           of
           those
           many
           who
           ever
           said
           that
           the
           Love
           of
           our
           Neighbour
           in
           this
           Precept
           ,
           
           signifies
           
             the
             desiring
             him
             as
             a
             Good
          
           ;
           
           or
           of
           those
           
             Objectors
             who
             are
             pleased
             to
             presume
             this
             ,
          
           that
           so
           he
           may
           in
           some
           measure
           account
           for
           his
           Imagination
           ,
           
           that
           the
           
             World
             runs
             so
             generally
             upon
             this
             Notion
             .
          
           But
           though
           neither
           I
           ,
           nor
           I
           believe
           any
           Body
           else
           is
           concerned
           in
           any
           thing
           he
           said
           ,
           as
           it
           relates
           to
           that
           Particular
           ;
           yet
           because
           he
           so
           discourses
           on
           that
           Subject
           as
           seems
           to
           render
           it
           as
           absurd
           to
           Love
           ,
           or
           desire
           any
           other
           Creature
           as
           our
           Good
           ,
           I
           will
           single
           out
           ,
           and
           accommodate
           those
           Passages
           
           to
           this
           matter
           ,
           and
           then
           return
           an
           answer
           to
           them
           .
        
         
           
           He
           therefore
           enquires
           thus
           ,
           
             Is
             it
             once
             to
             be
             thought
             that
             God
             who
             is
             Infinitely
             Good
             ,
             Infinitely
             desirable
             ,
             Infinitely
             deserving
             of
             our
             highest
             Affections
             ,
             nay
             of
             our
             whole
             Love
             ,
             and
             withal
             Infinitely
             able
             to
             satisfie
             and
             reward
             it
             ,
             should
             command
             us
             to
             love
             and
             desire
             a
             Creature
             as
             vain
             and
             infirm
             ,
             and
             as
             much
             a
             shadow
             as
             our selves
             ?
             Is
             it
             to
             be
             thought
             that
             he
             should
             first
             call
             us
             to
             himself
             ,
             and
             then
             ,
             as
             if
             he
             alone
             were
             not
             able
             to
             suffice
             for
             us
             ,
             and
             to
             satisfie
             the
             enlarged
             Appetites
             which
             he
             had
             given
             us
             ,
             should
             call
             in
             the
             Creatures
             to
             part
             of
             the
             Expence
             ,
             and
             send
             us
             from
             himself
             to
             them
             ?
             Are
             these
             thoughts
             worthy
             of
             God
             ?
          
        
         
           
           What
           means
           he
           by
           these
           Questions
           ?
           Does
           he
           not
           know
           that
           the
           same
           Jesus
           who
           said
           ,
           
             Thou
             shalt
             love
             the
             Lord
             thy
             God
             with
             all
             thy
             Heart
             ,
             Soul
             and
             Mind
             ,
          
           commanded
           us
           to
           say
           unto
           him
           ,
           
             Give
             us
             day
             by
             day
             our
             daily
             Bread
             ?
          
           And
           hath
           he
           not
           then
           commanded
           us
           to
           desire
           ,
           and
           so
           to
           love
           what
           he
           commandeth
           us
           daily
           to
           ask
           of
           him
           ,
           whom
           we
           thus
           love
           with
           all
           our
           Hearts
           ?
           Was
           it
           not
           usual
           with
           him
           ,
           when
           he
           had
           fed
           his
           Hearers
           with
           the
           Bread
           of
           Life
           ,
           the
           Food
           that
           
             abideth
             to
             Eternal
             Life
          
           ,
           to
           feed
           their
           Bodies
           also
           with
           his
           Creatures
           ,
           and
           so
           to
           send
           them
           from
           the
           one
           Food
           to
           the
           other
           ;
           as
           knowing
           well
           the
           Bread
           of
           Life
           was
           never
           designed
           to
           suffice
           for
           the
           Body
           ,
           or
           to
           satisfie
           those
           Bodily
           Appetites
           which
           he
           had
           
           given
           them
           ?
           Again
           ,
           does
           he
           not
           know
           ,
           that
           God
           commanded
           his
           own
           People
           
             to
             love
          
           ,
           
           
             and
             serve
             him
             with
             all
             their
             Hearts
             and
             Souls
          
           ;
           encouraging
           them
           to
           do
           so
           by
           this
           Promise
           ,
           that
           then
           
             he
             would
             give
             them
             Corn
             ,
             and
             Wine
             ,
             and
             Oil
             ,
             and
             they
             should
             eat
             and
             be
             full
             ?
          
           That
           the
           Blessed
           Jesus
           exhorts
           us
           to
           
             seek
             first
             the
             Kingdom
             of
             God
             ,
          
           
           
             and
             the
             Righteousness
             thereof
          
           ,
           and
           
             then
             all
             these
             things
          
           (
           Meat
           ,
           Drink
           and
           Clothing
           )
           
             should
             be
             added
             to
             us
          
           by
           our
           Heavenly
           Father
           ,
           who
           
             knoweth
             we
             have
             need
             of
             them
          
           ?
           Doth
           not
           St.
           Paul
           excite
           us
           
             to
             live
             Godly
          
           ,
           because
           
             Godliness
             is
             profitable
             to
             all
             things
             ,
          
           
           
             having
             the
             promise
             of
             this
             Life
             ?
          
           Doth
           not
           the
           Psalmist
           say
           ,
           
             O
             fear
             the
             Lord
             all
             ye
             his
             Saints
          
           ;
           
           
             for
             there
             is
             no
             want
             to
             them
             that
             fear
             him
             .
             The
             Young
             Lions
             do
             lack
             ,
             and
             suffer
             hunger
             ;
             but
             they
             that
             seek
             the
             Lord
             shall
             not
             want
             any
             good
             thing
             ?
          
           And
           again
           ,
           
             The
             Lord
             will
             give
             Grace
          
           ,
           
           
             and
             Glory
             ,
             and
             no
             good
             thing
             will
             he
             withhold
             from
             them
             that
             walk
             uprightly
             ?
          
           And
           hath
           not
           God
           by
           these
           Expressions
           first
           called
           us
           to
           himself
           ,
           and
           then
           sent
           us
           to
           his
           Creatures
           ,
           as
           his
           Blessings
           on
           our
           Obedience
           ?
           Do
           not
           those
           Promises
           suppose
           in
           us
           a
           Love
           of
           ,
           and
           a
           desire
           to
           enjoy
           the
           Blessings
           promised
           ?
           And
           then
           doth
           he
           not
           send
           us
           to
           these
           Creatures
           for
           satisfaction
           of
           those
           Appeties
           he
           hath
           implanted
           in
           us
           towards
           them
           ?
           As
           knowing
           Spiritual
           Nature
           was
           never
           designed
           to
           satisfie
           the
           Body
           ,
           and
           that
           these
           Creatures
           were
           by
           his
           Wisdom
           and
           Goodness
           purposely
           provided
           to
           satisfie
           our
           bodily
           Appetites
           ;
           so
           that
           this
           pompous
           Rhetorick
           serves
           only
           to
           Arraign
           the
           Providence
           of
           God
           ,
           in
           making
           us
           with
           Appetites
           which
           
           not
           be
           satisfied
           without
           the
           Creature
           ,
           and
           his
           Wisdom
           in
           drawing
           us
           to
           Love
           and
           serve
           him
           by
           the
           promise
           of
           these
           outward
           Blessings
           ?
        
         
           
             
             Our
             Conscience
             doth
             often
             upbraid
             to
             us
             the
             Love
             of
             the
             Creatures
             ,
             but
             never
             ,
             that
             I
             know
             of
             ,
             doth
             it
             reproach
             us
             for
             our
             indifferency
             towards
             them
             ,
             or
             prompt
             us
             to
             repent
             of
             it
             .
             And
             indeed
             it
             would
             be
             a
             strange
             kind
             of
             Repentance
             ,
             for
             a
             Man
             to
             fall
             upon
             his
             knees
             ,
             and
             confess
             to
             God
             as
             a
             Sin
             ,
             that
             he
             had
             withdrawn
             all
             his
             Desires
             from
             his
             Creatures
             ,
             and
             fixed
             them
             upon
             Him.
             I
             will
             suppose
             a
             Man
             to
             place
             his
             whole
             Affection
             upon
             God
             ,
             and
             so
             to
             love
             him
             with
             all
             his
             Heart
             ,
             Soul
             ,
             Mind
             ,
             and
             Strength
             ,
             as
             to
             withdraw
             his
             Love
             from
             all
             the
             Creatures
             ,
             and
             not
             in
             the
             least
             to
             desire
             any
             of
             them
             as
             his
             Goods
             .
             —
             I
             farther
             suppose
             him
             to
             persevere
             in
             this
             disposition
             of
             Mind
             to
             the
             very
             last
             :
             And
             then
             ask
             ,
             whether
             you
             can
             think
             such
             a
             Person
             hath
             any
             thing
             to
             Answer
             at
             the
             Bar
             of
             God's
             Justice
             (
             upon
             this
             account
             )
             or
             whether
             you
             think
             God
             will
             Damn
             ,
             or
             eternally
             Separate
             such
             a
             one
             from
             his
             Presence
             ,
             as
             defective
             in
             his
             (
             Duty
             )
             meerly
             for
             not
             making
             the
             Creature
             his
             Good
             ,
             and
             the
             Object
             of
             his
             desire
             .
          
        
         
           
           This
           
             Rhetorical
             Harangue
          
           is
           indeed
           somewhat
           affecting
           ;
           but
           hath
           nothing
           of
           Argument
           in
           it
           .
           For
           when
           he
           saith
           Conscience
           doth
           never
           reproach
           us
           for
           our
           indifferency
           to
           the
           Creature
           ,
           what
           thinks
           he
           of
           the
           Prodigal
           
           who
           is
           so
           indifferent
           towards
           it
           ,
           as
           that
           he
           cares
           not
           tho'
           he
           spend
           that
           in
           Gaming
           ,
           or
           squander
           it
           away
           in
           Prodigality
           ,
           which
           had
           he
           been
           more
           concerned
           to
           keep
           it
           ,
           might
           have
           preserved
           himself
           and
           his
           Family
           from
           Want
           and
           Misery
           ?
           What
           thinks
           he
           of
           the
           Tradesman
           ,
           who
           is
           so
           indifferent
           towards
           the
           Creature
           ,
           that
           he
           will
           not
           give
           himself
           the
           trouble
           to
           consider
           whether
           he
           thrives
           or
           decays
           in
           his
           Trade
           or
           Calling
           ,
           till
           at
           last
           he
           breaks
           ,
           and
           robs
           many
           ,
           who
           had
           Dealings
           with
           him
           ,
           of
           their
           Right
           ?
           How
           easie
           is
           it
           to
           put
           twenty
           Cases
           of
           like
           nature
           ;
           in
           some
           of
           which
           an
           indiscreet
           Piety
           and
           Love
           to
           a
           Party
           ,
           joined
           with
           this
           indifference
           ,
           hath
           contributed
           not
           a
           little
           to
           their
           Want
           and
           Beggary
           .
        
         
           And
           since
           he
           will
           be
           putting
           Cases
           ,
           why
           stopped
           he
           here
           where
           he
           did
           ?
           
             I
             will
             suppose
          
           ,
           saith
           he
           ,
           
             a
             Man
             to
             place
             his
             whole
             Affection
             upon
             God
             ,
             so
             as
             to
             withdraw
             his
             Love
             from
             all
             the
             Creatures
             ;
             and
             I
             suppose
             him
             to
             persevere
             in
             this
             disposition
             to
             the
             last
             .
          
           And
           there
           he
           stops
           .
           I
           go
           on
           therefore
           to
           suppose
           this
           Man
           to
           want
           Health
           ,
           Sleep
           ,
           Clothes
           ,
           and
           all
           things
           needful
           to
           the
           Body
           ,
           and
           to
           the
           Preservation
           of
           his
           Wife
           and
           Children
           ;
           and
           yet
           so
           employed
           in
           Love
           to
           God
           ,
           that
           he
           desires
           not
           Rest
           ,
           Health
           ,
           nor
           any
           thing
           else
           needful
           either
           for
           his
           Body
           or
           his
           Family
           ;
           and
           that
           he
           perseveres
           in
           thus
           withdrawing
           his
           Love
           from
           the
           Creatures
           to
           the
           last
           ;
           and
           then
           ask
           whether
           he
           may
           not
           have
           
             something
             to
             answer
             for
             at
             the
             Bar
             of
             God's
             Iustice
             upon
             that
             account
             ?
          
           I
           suppose
           this
           Man
           to
           be
           one
           of
           the
           Alambrados
           or
           a
           Quietist
           ;
           so
           intent
           upon
           his
           
             Mental
             Prayer
             ,
             
             Divine
             Contemplation
             ,
          
           and
           
             Union
             with
             God
          
           ,
           as
           that
           he
           hath
           withdrawn
           his
           Desires
           wholly
           from
           the
           Concerns
           of
           his
           Estate
           ,
           his
           Family
           ,
           or
           his
           own
           Body
           .
           I
           suppose
           lastly
           that
           this
           Man
           withdraws
           himself
           thus
           from
           the
           Desire
           of
           the
           Creature
           ,
           out
           of
           a
           Principle
           of
           Religion
           ,
           either
           that
           of
           the
           Euchitae
           ,
           that
           
             we
             are
             not
             ▪
             to
             labour
             for
             the
             Meat
             that
             perisheth
             ,
          
           or
           that
           of
           Mr.
           N.
           that
           
             the
             Love
             of
             God
             is
             exclusive
             of
             all
             Love
             and
             Desire
             of
             the
             Creature
          
           ;
           and
           that
           he
           
             cannot
             Love
             the
             Creature
             too
             little
             .
          
           And
           then
           I
           ask
           again
           ,
           Whether
           this
           Man
           may
           not
           be
           defective
           in
           his
           Duty
           ,
           for
           not
           making
           the
           Creature
           the
           Object
           of
           his
           desire
           ?
           Whether
           he
           may
           not
           fall
           down
           upon
           his
           Knees
           and
           say
           ,
           
             Lord
             ,
             I
             have
             been
             so
             indifferent
             towards
             those
             Creatures
             which
             are
             thy
             signal
             Blessings
             ,
             and
             thy
             gracious
             Gifts
             ,
             to
             which
             all
             Mankind
             owe
             the
             Preservation
             of
             their
             Souls
             in
             Life
             ;
             that
             I
             have
             not
             thought
             them
             worthy
             of
             the
             least
             desire
             ,
             or
             been
             concerned
             to
             pray
             to
             thee
             for
             my
             daily
             Bread.
             I
             have
             thought
             it
             my
             Duty
             to
             love
             thee
             so
             entirely
             ,
             as
             to
             withdraw
             my
             Love
             from
             my
             Wife
             ,
             Children
             ,
             Relations
             ,
             Friends
             and
             Neighbours
             ,
             by
             withdrawing
             it
             from
             those
             Creatures
             which
             could
             alone
             enable
             me
             to
             afford
             them
             what
             was
             needful
             for
             the
             Body
             ;
             
             and
             by
             so
             doing
             I
             have
             neglected
             to
             
               provide
               for
               those
               of
               my
               own
               House
            
             ;
             and
             to
             
               work
               with
               my
               hands
               that
               which
               is
               Good
               ,
               that
               I
               might
               have
               to
               give
               to
               others
               ,
            
             as
             thou
             hast
             commanded
             me
             .
             I
             have
             so
             loved
             thee
             with
             all
             my
             Soul
             ,
             as
             not
             to
             suffer
             it
             to
             desire
             the
             Food
             which
             was
             necessary
             to
             sustain
             my
             
             Life
             :
             
             And
             so
             have
             
               hated
               that
               Flesh
               and
               Body
               ,
               I
               stood
               bound
               to
               nourish
            
             and
             to
             cherish
             ,
             and
             so
             as
             to
             neglect
             my
             natural
             Rest
             and
             Health
             ,
             and
             thereby
             to
             contribute
             to
             the
             destruction
             of
             that
             Life
             which
             thou
             hast
             given
             me
             .
             I
             have
             done
             all
             this
             from
             such
             a
             Principle
             of
             Religion
             as
             tends
             to
             depreciate
             thy
             great
             Goodness
             in
             affording
             them
             ,
             to
             vilifie
             thy
             Blessings
             ,
             and
             to
             make
             Men
             slight
             thy
             Promises
             ,
             as
             unworthy
             of
             the
             desire
             of
             the
             Man
             that
             truly
             loves
             thee
             ;
             and
             to
             lay
             this
             vile
             Imputation
             upon
             thy
             All-wise
             Providence
             ,
             that
             it
             hath
             planted
             in
             us
             natural
             Appetites
             and
             Desires
             ,
             which
             it
             would
             not
             have
             us
             gratifie
             .
          
        
         
           2
           dly
           .
           
           To
           return
           Question
           for
           Question
           ;
           When
           did
           Conscience
           upbraid
           him
           for
           praying
           for
           his
           daily
           Bread
           ,
           or
           asking
           with
           
             Agar
             ,
             food
             convenient
             for
             him
             ,
          
           or
           for
           desiring
           to
           procure
           it
           by
           honest
           Industry
           ?
           I
           suppose
           a
           Man
           to
           love
           the
           temporal
           Blessings
           God
           hath
           promised
           ,
           and
           so
           to
           make
           his
           desire
           of
           enjoying
           them
           one
           motive
           to
           obey
           and
           serve
           him
           ;
           to
           
             desire
             Life
          
           ,
           
           
             to
             love
             many
             days
             ,
             that
             he
             may
             see
             Good
             ,
          
           and
           therefore
           to
           
             depart
             from
             evil
             ,
             and
             do
             good
          
           ;
           to
           desire
           all
           things
           needful
           for
           the
           Body
           which
           he
           is
           to
           nourish
           ,
           and
           for
           that
           Family
           he
           stands
           bound
           to
           provide
           for
           .
           Yea
           ,
           when
           God
           hath
           given
           him
           Riches
           and
           Wealth
           ,
           
             to
             desire
             to
             eat
             thereof
          
           ,
           
           
             to
             rejoice
             in
             it
             ,
             and
             to
             take
             his
             portion
             of
             it
             ,
             and
             to
             make
             his
             Soul
             enjoy
             Good
             in
             his
             Labour
          
           ;
           I
           suppose
           also
           that
           he
           perseveres
           in
           this
           disposition
           of
           mind
           to
           the
           end
           ,
           and
           then
           ask
           ,
           
             Whether
             you
             can
             think
             such
             a
             Person
             hath
             any
             thing
             to
             Answer
             for
             at
             the
             Bar
             of
             God's
             
             Iustice
             upon
             that
             account
             ?
             Or
             whether
             you
             think
             God
             will
             Damn
             ,
             or
             eternally
             Separate
             such
             a
             one
             from
             his
             Presence
             as
             defective
          
           in
           his
           Love
           to
           him
           ,
           meerly
           for
           making
           the
           Creatures
           his
           Good
           ,
           and
           the
           Object
           of
           his
           desire
           ?
        
         
           
           His
           last
           and
           ,
           in
           his
           own
           Opinion
           ,
           his
           strongest
           Argument
           for
           this
           entire
           and
           exclusive
           Love
           of
           God
           runs
           thus
           ;
           
           
             If
             God
             be
             the
             only
             true
             Cause
             that
             Acts
             upon
             our
             Spirits
             ,
             and
             produces
             our
             Pleasure
             ,
             then
             he
             only
             does
             us
             Good
             ;
             he
             only
             perfects
             our
             Being
             ,
             and
             makes
             us
             happy
             :
             And
             if
             he
             only
             does
             us
             Good
             ,
             then
             he
             only
             is
             our
             Good
             ,
             then
             he
             only
             is
             lovely
             ,
             then
             't
             is
             plain
             that
             we
             ought
             to
             love
             none
             but
             him
             ,
             and
             him
             entirely
             .
             Or
             ,
             to
             Argue
             backwards
             ,
             we
             are
             to
             love
             nothing
             but
             what
             is
             lovely
             ,
             
               nothing
               is
               lovely
               but
               what
               is
               our
               Good
            
             ;
             nothing
             is
             our
             Good
             ,
             but
             what
             does
             us
             Good
             ;
             nothing
             does
             us
             Good
             ,
             but
             what
             causeth
             Pleasure
             in
             us
             ;
             nothing
             causeth
             Pleasure
             in
             us
             but
             God
             ,
             therefore
             we
             are
             to
             love
             nothing
             but
             God.
             
          
        
         
           
           In
           Answering
           this
           Objection
           I
           shall
           first
           shew
           that
           it
           is
           not
           agreeable
           to
           the
           Sentiments
           of
           Holy
           Scripture
           .
           And
           ,
        
         
           1.
           
           Is
           this
           Doctrine
           consistent
           with
           all
           those
           Exhortations
           the
           Scripture
           every
           where
           affords
           us
           ,
           
           to
           do
           Good
           to
           our
           needy
           Brother
           ,
           and
           charitably
           to
           contribute
           to
           the
           Relief
           of
           his
           Wants
           ,
           for
           by
           abounding
           in
           these
           Alms
           we
           are
           said
           to
           
             abound
             in
             Good
             Works
          
           ;
           to
           
             Work
             that
             which
             is
             Good.
          
           By
           doing
           these
           ,
           we
           are
           said
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
           
             to
             do
             Good
             ;
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             to
             work
             Good
             to
             them
          
           ;
           and
           by
           withholding
           them
           to
           
           
             withhold
             Good
             from
             him
             to
             whom
             it
             is
             due
             .
          
           But
           since
           we
           hereby
           only
           minister
           to
           them
           of
           those
           Creatures
           which
           ,
           
           saith
           Mr.
           
             N.
             are
             in
             no
             sense
             their
             Good
             ,
          
           
           
             nor
             able
             to
             do
             do
             them
             any
             ,
             nor
             can
             communicate
             any
             Good
             to
             them
             .
          
           How
           can
           we
           thus
           do
           good
           to
           them
           only
           by
           communicating
           that
           which
           cannot
           do
           them
           any
           Good
           ?
           Were
           indeed
           that
           of
           the
           Apostle
           true
           of
           these
           things
           ,
           that
           
             they
             are
             good
             and
             profitable
             to
             Men
             ,
          
           we
           ,
           by
           this
           contribution
           ,
           
           might
           be
           well
           said
           to
           do
           them
           Good
           ;
           but
           if
           ,
           for
           
             want
             of
             Principles
          
           ,
           and
           Thoughts
           sufficiently
           
             Reformed
             from
             the
             Vulgar
             Philosophy
          
           ,
           he
           stiled
           that
           
             Good
             and
             profitable
             to
             Men
          
           ,
           which
           
             is
             in
             no
             sense
             their
             Good
             ,
             and
             is
             unable
             to
             do
             them
             any
             Good
          
           ;
           then
           St.
           Paul
           taught
           Men
           to
           commit
           Sacrilege
           and
           Idolatry
           in
           affording
           them
           some
           portion
           of
           our
           Love
           of
           desire
           ;
           for
           ,
           saith
           he
           ,
           
             if
             the
             Creatures
             be
             in
             any
             sense
             our
             Good
             ,
          
           
           
             then
             some
             portion
             of
             our
             Love
             is
             due
             to
             them
             .
          
        
         
           2
           dly
           ,
           Is
           it
           not
           the
           Recommendation
           of
           Wisdom
           that
           she
           is
           to
           be
           preferred
           
             before
             all
             things
             desirable
          
           ,
           
           that
           she
           
             fills
             our
             Houses
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             with
             things
             desirable
             ,
          
           
           that
           
             there
             is
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             a
             desirable
             treasure
             in
             the
             House
             of
             the
             Righteous
             ?
          
           
           Is
           not
           fine
           Bread
           in
           Scripture
           called
           
             Bread
             of
             desire
          
           ;
           the
           pleasant
           Land
           of
           
             Canaan
             ,
             a
             Land
             of
             Desire
          
           ;
           
           fruitful
           Fields
           ,
           
             Fields
             of
             Desire
          
           ;
           pleasant
           Houses
           ,
           
             Houses
             of
             Desire
          
           ;
           pleasant
           Vineyards
           ,
           
             Vineyards
             of
             Desire
          
           ;
           and
           pleasant
           Furniture
           ,
           
             Vessels
             of
             Desire
          
           ?
           Doth
           not
           the
           Prophet
           Ieremy
           lament
           the
           Loss
           Ierusalem
           had
           sustained
           of
           
             all
             her
             pleasant
             things
          
           ,
           that
           
             the
             Adversary
             had
             spread
             out
             his
             hand
             upon
             all
             her
             pleasant
             things
             ,
          
           and
           that
           she
           was
           forced
           to
           give
           
             her
             pleasant
             things
             for
             meat
             to
             relieve
             her
             
             Soul
             ?
          
           And
           are
           not
           these
           pleasant
           things
           in
           the
           Hebrew
           her
           
             desirable
             things
          
           ,
           and
           in
           the
           Greek
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ?
           Now
           is
           not
           Wisdom
           thus
           recommended
           to
           us
           ,
           that
           we
           may
           be
           induced
           to
           court
           her
           for
           these
           
             desirable
             things
          
           !
           These
           concupiscible
           Treasures
           with
           which
           she
           fills
           the
           Wise
           Man's
           House
           ?
           And
           must
           they
           not
           then
           be
           lovely
           ,
           
             and
             proper
             Objects
             of
             desire
          
           ?
           Do
           we
           reap
           no
           pleasure
           from
           these
           pleasant
           Lands
           ,
           Fields
           ,
           Vineyards
           ,
           Houses
           ,
           Furniture
           ,
           or
           this
           pleasant
           Bread
           ?
           Are
           they
           not
           all
           declared
           by
           the
           Wisdom
           of
           God
           to
           be
           desirable
           ?
           And
           can
           that
           be
           desirable
           which
           
             is
             in
             no
             sense
             our
             Good
             ,
          
           nor
           
             can
             communicate
             any
             Good
             to
             us
             ?
          
           If
           so
           ,
           why
           may
           not
           the
           Creatures
           be
           desirable
           ,
           though
           they
           do
           us
           no
           Good
           ?
        
         
           
           3
           dly
           ,
           Doth
           not
           the
           Psalmist
           say
           ,
           
             The
             Heavens
             declare
             the
             Glory
             of
             God
             ,
             and
             the
             Firmament
             sheweth
             his
             handy
             work
             ?
          
           And
           the
           Apostle
           ,
           That
           the
           
             invisible
             things
          
           ,
           
           viz.
           the
           Godhead
           and
           Eternity
           of
           him
           that
           made
           them
           ,
           
             were
             seen
             by
             the
             things
             that
             were
             made
          
           ;
           that
           God
           had
           by
           
             them
             clearly
             made
             known
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             that
             which
             was
             known
             of
             God
             :
          
           Doth
           not
           the
           Author
           of
           the
           Book
           Wisdom
           truly
           say
           ,
           
           That
           
             vain
             were
             they
             that
             could
             not
             out
             of
             the
             Good
             things
             that
             were
             seen
             ,
             know
             Him
             ;
             that
             is
             ,
             neither
             by
             considering
             the
             works
             acknowledge
             the
             work
             Master
          
           ;
           since
           
             by
             the
             Beauty
             and
             the
             Greatness
             of
             the
             Creatures
             proportionably
             their
             Maker
             is
             seen
             ?
          
           Now
           can
           it
           be
           said
           of
           those
           Creatures
           which
           declare
           to
           us
           
             the
             Glory
             of
             God
          
           ,
           and
           shew
           us
           
             by
             the
             Beauty
          
           that
           is
           in
           them
           ,
           the
           Beauty
           of
           their
           Maker
           ,
           in
           whom
           that
           which
           is
           known
           of
           
           God
           is
           manifest
           ,
           being
           seen
           in
           his
           Works
           ?
           Can
           that
           which
           thus
           affords
           us
           the
           knowledge
           of
           that
           God
           
             whom
             to
             know
             is
             life
             eternal
             ,
          
           be
           
             in
             no
             sense
             our
             Good
          
           ,
           wholly
           unable
           
             to
             do
             us
             any
             Good
          
           ?
           Can
           they
           
             in
             no
             measure
             be
             the
             Causes
             of
             the
             Happiness
          
           of
           those
           Heathens
           to
           whom
           they
           gave
           the
           Knowledge
           of
           the
           Nature
           of
           God
           ,
           and
           a
           Testimony
           of
           his
           Goodness
           to
           them
           ?
           Can
           they
           not
           give
           us
           
             so
             much
             as
             one
             grateful
             Sensation
             ,
             one
             little
             contemptible
             Pleasure
          
           resulting
           from
           this
           Knowledge
           of
           God
           ?
           If
           ,
           as
           Solomon
           says
           ,
           
           
             Light
             is
             sweet
          
           ,
           and
           
             it
             is
             a
             pleasant
             thing
             to
             behold
             the
             Sun
             ,
          
           is
           it
           no
           pleasure
           thus
           to
           view
           ,
           in
           his
           Creatures
           ,
           the
           Power
           ,
           Wisdom
           ,
           and
           Goodness
           of
           God
           ,
           and
           the
           Beauty
           ,
           Order
           ,
           the
           Benefit
           which
           redounds
           to
           us
           from
           his
           Creatures
           .
        
         
           I
           Answer
           by
           way
           of
           Concession
           ,
           
           That
           God
           produceth
           all
           our
           Pleasure
           ,
           and
           that
           he
           only
           doth
           us
           Good
           ;
           
           for
           so
           the
           
             Apostle
             Iames
          
           assures
           by
           saying
           he
           is
           
             the
             Giver
             of
             every
             good
             and
             perfect
             Gift
             ,
          
           
           he
           
             giveth
             to
             us
             Life
             and
             Breath
             ,
             and
             all
             things
             ,
             all
             things
             are
             of
             him
             ,
             and
             from
             him
             ,
          
           saith
           St.
           Paul.
           
           For
           
             all
             things
             come
             of
             thee
          
           ,
           saith
           
             David
             ,
             and
             of
             thine
             own
             have
             we
             given
             thee
             .
          
           Yet
           if
           he
           does
           us
           any
           Good
           by
           his
           Creatures
           ,
           by
           the
           Ministry
           of
           
             Angels
             pitching
             their
             Tents
             about
             us
             ,
          
           may
           we
           not
           love
           those
           Angels
           that
           thus
           minister
           to
           us
           ?
           May
           we
           not
           desire
           of
           God
           that
           he
           would
           give
           them
           charge
           concerning
           us
           ?
           If
           he
           does
           us
           any
           Good
           by
           the
           Conversation
           ,
           Examples
           ,
           Writings
           of
           Good
           Men
           ,
           may
           we
           not
           desire
           them
           ,
           and
           their
           Writings
           as
           our
           Good
           ;
           
             i.
             e.
          
           to
           improve
           our
           Knowledge
           and
           our
           Piety
           ?
           And
           why
           th●n
           
           may
           we
           not
           desire
           any
           other
           of
           God's
           good
           Creatures
           ,
           why
           not
           fruitful
           Seasons
           ,
           why
           not
           Food
           ?
           If
           ,
           as
           St.
           Paul
           affirms
           ,
           God
           doth
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
           
             do
             us
             Good
             by
             giving
             us
             fruitful
             Seasons
             ,
             and
             by
             filling
             our
             hearts
             with
             food
             and
             gladness
             ,
          
           and
           doth
           enable
           us
           to
           do
           Good
           to
           others
           by
           them
           .
        
         
           Again
           ,
           Is
           not
           God
           equally
           the
           cause
           of
           all
           our
           pleasing
           Sensations
           in
           us
           ,
           whether
           we
           believe
           that
           God
           himself
           is
           the
           immediate
           Author
           of
           them
           ,
           or
           that
           he
           hath
           given
           us
           those
           Faculties
           which
           are
           capable
           of
           perceiving
           a
           grateful
           Relish
           and
           Sensation
           in
           
             their
             regular
             Application
             to
             such
             Objects
             as
             are
             agreeable
             to
             their
             Nature
             ,
          
           and
           Divine
           Bounty
           hath
           administred
           ?
           For
           instance
           ,
           let
           it
           be
           indeed
           the
           Sun
           that
           shines
           upon
           us
           ,
           and
           that
           warms
           us
           by
           that
           Faculty
           of
           enlightning
           and
           producing
           heat
           that
           God
           hath
           given
           it
           ,
           seeing
           it
           doth
           this
           purely
           by
           the
           vertue
           the
           Divine
           Power
           and
           Wisdom
           hath
           imparted
           to
           it
           ,
           without
           any
           Knowledge
           or
           Intention
           of
           doing
           us
           any
           Good
           ;
           what
           portion
           of
           our
           Love
           can
           it
           deserve
           upon
           that
           account
           ,
           any
           more
           than
           by
           being
           the
           occasion
           only
           ,
           or
           positive
           condition
           determining
           God
           to
           produce
           in
           us
           that
           sweetness
           which
           the
           Wiseman
           saith
           their
           is
           in
           Light
           ,
           and
           that
           pleasure
           we
           find
           in
           beholding
           the
           Sun
           ,
           or
           being
           heated
           by
           his
           Rays
           ?
        
         
           
           3
           dly
           ,
           This
           seems
           to
           me
           to
           prove
           as
           effectually
           that
           we
           ought
           to
           hate
           nothing
           but
           God.
           For
           ,
           
             If
             God
             be
             the
             only
             true
             Cause
             that
             acts
             upon
             our
             Spirits
             ,
             and
             produceth
             all
             our
             pain
             (
             which
             Mr.
             N.
             doth
             equally
             contend
             for
             )
             then
             he
             only
             does
             us
             hurt
             ,
             then
             he
             only
             is
             our
             hurt
             ,
             he
             only
             impairs
             
             the
             Perfection
             of
             our
             Being
             ,
             and
             makes
             us
             miserable
             ;
             and
             if
             he
             only
             does
             us
             hurt
             ,
             then
             he
             only
             is
             our
             hurt
             ,
             and
             then
             he
             only
             is
             hateful
             ,
             and
             the
             proper
             Object
             of
             our
             hatred
             ;
             then
             't
             is
             plain
             we
             ought
             to
             hate
             none
             but
             him
             ,
             and
             him
             entirely
             :
             Or
             ,
             to
             Argue
             backward
             ,
             we
             ought
             to
             hate
             nothing
             but
             what
             is
             hateful
             ,
             nothing
             is
             hateful
             but
             what
             is
             our
             hurt
             ,
             nothing
             is
             our
             hurt
             but
             what
             does
             us
             hurt
             ,
             nothing
             doth
             us
             hurt
             but
             what
             causeth
             pain
             in
             us
             ,
             nothing
             causeth
             pain
             in
             us
             ,
             
               saith
               Mr.
            
             N.
             but
             God
             ,
             therefore
             we
             are
             to
             hate
             nothing
             but
             God.
          
           The
           
             Good
             Lady
          
           had
           urged
           something
           of
           this
           nature
           ,
           though
           not
           with
           that
           strength
           that
           I
           have
           given
           to
           the
           Argument
           ;
           let
           us
           see
           now
           what
           he
           Answers
           to
           it
           .
        
         
           
             When
             you
             speak
             ,
             
             saith
             he
             ,
             of
             God's
             being
             the
             cause
             of
             pain
             ,
             either
             you
             mean
             as
             to
             this
             Life
             ,
             or
             as
             to
             the
             next
             ;
             if
             as
             to
             the
             next
             ,
             that
             has
             nothing
             to
             do
             with
             the
             Duty
             which
             we
             owe
             him
             here
             ;
             if
             as
             to
             this
             present
             Life
             ,
             the
             pain
             that
             God
             inflicts
             upon
             us
             here
             is
             only
             Medicinal
             ,
             and
             in
             order
             to
             our
             greater
             Good
             ,
             and
             consequently
             from
             a
             principle
             of
             kindness
             .
          
        
         
           I
           grant
           
             the
             Pains
             of
             the
             next
             World
             have
             nothing
             to
             do
             with
             the
             Duty
             we
             owe
             to
             God
             ,
          
           
           any
           otherwise
           than
           as
           they
           are
           incentives
           to
           it
           ,
           that
           we
           may
           avoid
           them
           ;
           but
           yet
           they
           have
           something
           to
           do
           with
           his
           Argument
           ;
           for
           are
           not
           the
           Pains
           and
           Griefs
           of
           the
           Damned
           
             a
             modification
             of
             the
             Soul
          
           ,
           are
           not
           
             all
             modifications
             of
             the
             Soul
             immediately
             caused
             by
             God
             ,
             and
             by
             him
             only
             ?
          
           And
           must
           not
           then
           the
           Pains
           and
           
           Miseries
           of
           the
           Damn'd
           be
           ,
           according
           to
           this
           Philosophy
           ,
           immediately
           caused
           by
           God
           ,
           and
           by
           him
           only
           ?
           And
           if
           these
           Pains
           and
           Miseries
           be
           the
           hurt
           and
           evil
           which
           the
           Damn'd
           suffer
           ,
           is
           not
           that
           God
           who
           doth
           immediately
           cause
           them
           ,
           the
           immediate
           Author
           of
           their
           hurt
           and
           evil
           ?
           And
           
             if
             he
             only
             does
             them
             hurt
             ,
             he
             only
          
           by
           your
           Argument
           ,
           
             is
             their
             hurt
             ,
             and
             then
             he
             only
             is
             hateful
             ,
             and
             the
             proper
             Object
             of
             their
             hatred
             ;
             then
             't
             is
             plain
             they
             ought
             to
             hate
             none
             but
             him
             ,
             and
             him
             entirely
             ,
          
           and
           then
           their
           hatred
           of
           him
           cannot
           be
           their
           Sin.
           If
           then
           it
           be
           an
           absurdity
           to
           say
           the
           Damned
           
             ought
             to
             hate
             God
             entirely
             ,
             and
             him
             only
             ,
          
           his
           Argument
           and
           Hypothesis
           from
           which
           that
           absurdity
           so
           naturally
           flows
           ,
           must
           be
           absurd
           .
           Whereas
           we
           who
           conceive
           that
           Mens
           
             Damnation
             is
             of
             themselves
          
           ,
           that
           they
           are
           their
           own
           Tormentors
           by
           their
           reflection
           on
           their
           own
           Actions
           ,
           that
           they
           have
           excluded
           themselves
           from
           the
           Beatifick
           Vision
           which
           would
           have
           made
           them
           happy
           ,
           by
           making
           themselves
           incapable
           of
           enjoying
           a
           God
           of
           infinite
           Purity
           ,
           that
           they
           have
           rendred
           themselves
           unworthy
           to
           be
           snatched
           out
           of
           the
           Flames
           of
           the
           Earth
           ,
           
           
             when
             all
             the
             things
             that
             are
             in
             it
             shall
             be
             burned
             up
             ,
          
           and
           so
           shall
           suffer
           in
           
             that
             Fire
             which
             is
             kept
             for
             the
             Day
             of
             Iudgment
             ,
          
           
           
             and
             of
             perdition
             of
             ungodly
             Men
             ,
          
           whilst
           the
           Just
           shall
           then
           be
           
             caught
             up
             into
             the
             Air
             ,
             and
             be
             for
             ever
             with
             the
             Lord.
          
           We
           ,
           I
           say
           ,
           are
           not
           at
           all
           concerned
           in
           this
           Objection
           ,
           though
           Mr.
           N.
           imagines
           that
           it
           
             lies
             equally
             against
             us
          
           .
           
        
         
           Moreover
           ,
           is
           it
           true
           that
           
             all
             the
             Pains
             which
             God
             inflicts
             upon
             the
             Wicked
             in
             this
             Life
             are
             Medicinal
             ,
             
             and
             in
             order
             to
             their
             greater
             Good
             ?
          
           What
           thinks
           he
           of
           the
           Despair
           ,
           Horror
           ,
           the
           Agonies
           both
           of
           Soul
           and
           Body
           some
           desperately
           wicked
           Persons
           lie
           under
           at
           the
           hour
           of
           death
           ?
           Of
           the
           Pains
           the
           bloody
           Hector
           suffers
           in
           a
           Duel
           by
           a
           mortal
           Wound
           ?
           Of
           the
           wicked
           Soldier
           mortally
           wounded
           in
           the
           Field
           ?
           The
           horrid
           Criminal
           presently
           put
           upon
           the
           Rack
           and
           there
           exspiring
           ?
           The
           Atheist
           or
           Debauched
           Person
           taken
           away
           by
           a
           sudden
           stroke
           or
           by
           a
           violent
           Death
           ?
           Do
           they
           suffer
           these
           Pains
           in
           order
           to
           a
           greater
           Good
           ?
        
         
           
             Though
             I
             acknowledge
             Pain
             ,
             
             saith
             he
             ,
             to
             be
             as
             truly
             the
             effect
             of
             God
             as
             Pleasure
             ,
             yet
             it
             is
             not
             after
             the
             same
             manner
             the
             effect
             of
             God
             ,
             as
             Pleasure
             is
             :
             Pleasure
             is
             the
             natural
             ,
             genuine
             and
             direct
             effect
             of
             God
             ,
             but
             Pain
             comes
             from
             him
             only
             indirectly
             and
             by
             accident
             ;
             for
             first
             ,
             't
             is
             of
             the
             proper
             Nature
             of
             God
             to
             produce
             Pleasure
             ,
             as
             consisting
             of
             such
             essential
             Excellencies
             and
             Perfections
             as
             will
             necessarily
             beautifie
             and
             and
             make
             happy
             those
             who
             are
             ,
             by
             being
             in
             their
             true
             rational
             Order
             ,
             duly
             disposed
             for
             the
             Enjoyment
             of
             him
             ,
             but
             if
             this
             same
             excellent
             Nature
             occasion
             pain
             to
             other
             Spirits
             ,
             this
             is
             only
             indirectly
             and
             by
             accident
             ,
             by
             reason
             of
             their
             moral
             indisposition
             for
             so
             soveraign
             a
             Good.
             
             
          
        
         
           
             Again
             ,
             when
             God
             causes
             Pleasure
             ,
             't
             is
             because
             he
             wills
             it
             for
             it self
             ,
             and
             naturally
             delights
             in
             it
             ,
             as
             comporting
             with
             his
             primary
             design
             which
             is
             the
             Happiness
             of
             his
             Creatures
             ,
             but
             when
             he
             causes
             Pain
             ,
             't
             is
             
             not
             that
             he
             wills
             it
             from
             within
             ,
             or
             for
             it self
             ,
             but
             only
             from
             without
             ,
             and
             for
             the
             sake
             of
             something
             else
             ,
             as
             it
             is
             necessary
             to
             the
             Order
             of
             his
             Justice
             ;
             for
             had
             there
             been
             no
             Sin
             ,
             there
             never
             would
             have
             been
             such
             a
             thing
             as
             Pain
             ,
             which
             is
             a
             plain
             Argument
             that
             God
             wills
             our
             Pleasure
             as
             we
             are
             Creatures
             ,
             and
             our
             Pain
             only
             as
             we
             are
             Sinners
             ;
             but
             now
             in
             measuring
             our
             Devoirs
             to
             God
             ,
             we
             are
             not
             to
             consider
             how
             he
             stands
             affected
             to
             us
             as
             Sinners
             ,
             but
             how
             he
             stands
             affected
             to
             us
             as
             Creatures
             .
          
        
         
           
           Here
           it
           is
           plain
           the
           Good
           Man
           shifts
           the
           Scene
           ,
           deserts
           his
           Subject
           and
           his
           Argument
           at
           once
           ,
           that
           he
           may
           seem
           to
           avoid
           the
           Consequence
           which
           follows
           from
           it
           ;
           for
           evident
           it
           is
           ,
           that
           in
           his
           Sermon
           he
           was
           discoursing
           of
           those
           Pleasures
           and
           Pains
           only
           which
           by
           the
           impressions
           the
           Creatures
           made
           upon
           us
           were
           by
           God
           produced
           in
           us
           ,
           the
           Pleasures
           of
           the
           Senses
           ,
           the
           Eye
           ,
           the
           Palate
           ,
           the
           Smell
           ,
           Taste
           and
           Touch
           ,
           and
           the
           Pains
           incident
           to
           them
           ;
           and
           from
           these
           only
           is
           it
           that
           he
           makes
           his
           Inference
           ,
           That
           
             Creatures
             are
             not
             to
             be
             loved
             or
             desired
             at
             all
             ,
          
           as
           being
           not
           the
           Causes
           ,
           but
           the
           Occasions
           of
           these
           Pleasures
           ,
           and
           that
           God
           only
           is
           to
           be
           loved
           ,
           because
           he
           only
           causes
           them
           .
           Now
           is
           this
           true
           of
           these
           sensual
           Pleasures
           of
           the
           Palate
           ,
           and
           the
           Throat
           ,
           and
           the
           Belly
           ,
           of
           the
           carnal
           Pleasures
           of
           the
           Men
           of
           the
           World
           ,
           of
           the
           Pleasures
           of
           Envy
           ,
           and
           the
           Pleasures
           wicked
           Men
           take
           not
           only
           in
           
             doing
             evil
          
           themselves
           ,
           
           but
           in
           
             seeing
             others
          
           do
           it
           ;
           of
           the
           
             Pleasure
             they
             take
             in
             Rioting
             in
             the
             day
             time
             ,
          
           
           that
           't
           is
           
             of
             the
             proper
             Nature
             of
             God
             ,
             as
             consisting
             of
             such
             essential
             Excellencies
          
           and
           Perfections
           to
           produce
           them
           ,
           rather
           than
           to
           produce
           in
           us
           that
           
             Godly
             sorrow
             which
             works
             Repentance
             unto
             Life
             ,
          
           
           the
           pangs
           of
           the
           New
           Birth
           ,
           or
           those
           afflicting
           Pains
           he
           lays
           upon
           his
           Children
           
             for
             their
             profit
          
           ,
           
           
             to
             make
             them
             partakers
             of
             his
             Holiness
             ,
          
           and
           which
           are
           the
           Fruits
           of
           that
           Love
           which
           is
           the
           chief
           of
           his
           Perfections
           ?
           
             When
             God
             causeth
             Pleasure
          
           ,
           saith
           he
           ,
           
             he
             doth
             it
             because
             he
             wills
             it
             for
             it self
             ,
             and
             naturally
             delights
             in
             it
             as
             comporting
             with
             his
             primary
             design
             ,
             which
             is
             the
             Happiness
             of
             his
             Creatures
          
           ;
           does
           he
           mean
           the
           pleasure
           of
           tickling
           ,
           or
           of
           scraching
           when
           I
           have
           the
           Itch
           ,
           or
           the
           sensual
           Pleasures
           which
           the
           Drunkard
           finds
           in
           swallowing
           down
           his
           Liquor
           ,
           or
           the
           Glutton
           in
           his
           delicious
           Fair
           ,
           or
           the
           Lustful
           Person
           in
           his
           Unchast
           Embraces
           ?
           No
           ,
           saith
           he
           ,
           
             the
             Pleasures
             that
             beautifie
             and
             make
             us
             happy
             in
             the
             Enjoyment
             of
             God.
          
           But
           what
           is
           this
           to
           that
           purpose
           of
           his
           Sermon
           ,
           or
           his
           Argument
           which
           only
           concerns
           the
           Pleasures
           which
           we
           find
           upon
           occasion
           of
           the
           Creatures
           making
           impressions
           on
           our
           Senses
           ?
           Again
           ,
           
             Pain
             and
             Pleasure
             are
             both
             truly
             the
             effect
             of
             God
             ,
             but
             not
             after
             the
             same
             manner
             ,
          
           viz.
           I
           approach
           to
           the
           fire
           and
           it
           warms
           me
           ,
           
             God
             is
             the
             natural
             ,
             genuine
             and
             direct
             Cause
          
           of
           this
           Pleasure
           :
           I
           approach
           nearer
           to
           it
           ,
           and
           it
           burns
           me
           ,
           God
           is
           the
           cause
           of
           this
           Pain
           of
           burning
           only
           
             indirectly
             ,
             and
             by
             accident
          
           ,
           the
           fire
           is
           only
           the
           occasion
           of
           both
           ;
           God
           immediately
           doth
           both
           ,
           his
           Operation
           is
           equally
           determined
           to
           do
           both
           by
           the
           same
           occasion
           ;
           Who
           then
           is
           able
           to
           see
           any
           reason
           
           why
           he
           should
           be
           thought
           the
           
             natural
             ,
             genuine
             and
             direct
             Cause
             of
             the
             first
             ,
          
           and
           only
           
             indirectly
             and
             by
             accident
          
           the
           Cause
           of
           the
           latter
           ?
        
         
           Again
           ,
           God
           ,
           saith
           he
           ,
           
             wills
             our
             Pleasures
             as
             we
             are
             Creatures
             ,
             and
             our
             Pain
             only
             as
             we
             are
             Sinners
             .
          
           He
           would
           do
           well
           to
           reconcile
           this
           with
           the
           Sentiments
           of
           Mr.
           Malbranch
           ,
           That
           
             we
             being
             Sinners
          
           ,
           
           
             and
             by
             consequence
             unworthy
             to
             be
             recompens'd
             by
             agreeable
             Sentiments
             ,
             oblige
             God
             ,
             in
             consequence
             of
             his
             immutable
             Will
             to
             make
             us
             feel
             Pleasure
             in
             the
             time
             that
             we
             offend
             him
             :
          
           What
           also
           doth
           he
           think
           of
           the
           Pains
           of
           Bruit
           Beasts
           ,
           which
           by
           his
           Argument
           must
           be
           produced
           by
           God
           only
           ;
           Doth
           God
           produce
           in
           them
           pain
           only
           as
           they
           are
           Sinners
           ?
           What
           of
           the
           pains
           of
           the
           
             Holy
             Martyrs
          
           flagrant
           in
           Flames
           of
           Love
           to
           God
           ,
           are
           they
           inflicted
           on
           them
           only
           as
           they
           are
           Sinners
           ?
           Is
           it
           not
           for
           the
           Tryal
           of
           their
           Faith
           ,
           Patience
           ,
           Love
           and
           Obedience
           ,
           
           that
           
             the
             Tryal
             of
             their
             Faith
             might
             be
             found
             to
             their
             Praise
             ,
             Honour
             and
             Glory
             at
             the
             Revelation
             of
             the
             Lord
             Iesus
             ?
          
           What
           thinks
           he
           of
           the
           direful
           Agonies
           and
           Sufferings
           of
           the
           
             Blessed
             Iesus
          
           ,
           was
           he
           also
           a
           Sinner
           ?
           Did
           he
           not
           
             for
             the
             Ioy
             that
             was
             set
             before
             him
             endure
             the
             Cross
          
           ?
           
        
         
           In
           fine
           ,
           't
           is
           certain
           that
           the
           Wicked
           find
           the
           same
           sentiments
           of
           Delight
           and
           sensual
           Pleasures
           in
           their
           sinful
           ,
           as
           do
           the
           Righteous
           in
           their
           lawful
           Actions
           ;
           viz.
           the
           lustful
           Person
           in
           his
           unchast
           Embraces
           ,
           as
           the
           Good
           Man
           in
           the
           Marriage-Bed
           .
           'T
           is
           certain
           also
           that
           these
           sensual
           Delights
           and
           Pleasures
           are
           very
           obstructive
           unto
           Piety
           ,
           and
           great
           Incentives
           unto
           Vice
           :
           What
           hinders
           the
           good
           Seed
           from
           
           
             bringing
             Fruit
             unto
             perfection
          
           ?
           
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             the
             Pleasures
             of
             Life
          
           ,
           saith
           Christ.
           
             Whence
             comes
             wars
             and
             fightings
             among
             us
             ?
          
           
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             from
             your
             Pleasures
          
           ,
           saith
           St.
           Iames.
           Why
           do
           you
           covet
           ,
           
           and
           so
           
             zealously
             affect
          
           the
           World's
           good
           things
           ?
           
             that
             you
             may
          
           ,
           saith
           he
           ,
           
             spend
             them
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             in
             your
             Pleasures
             .
          
           What
           gave
           rise
           to
           the
           Corruptions
           of
           the
           Heathen
           World
           ?
           even
           this
           ,
           that
           they
           did
           ,
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
           
             serve
             divers
             Lusts
             and
             Pleasures
          
           .
           Is
           it
           not
           the
           pleasure
           we
           expect
           from
           the
           Enjoyment
           of
           the
           Creature
           ,
           that
           gives
           the
           Rise
           to
           all
           that
           love
           and
           that
           desire
           of
           the
           Creature
           which
           you
           so
           tragically
           inveigh
           against
           ?
           And
           after
           all
           this
           ,
           will
           you
           not
           only
           
             determine
             God's
             Operation
          
           to
           the
           production
           of
           the
           pleasure
           of
           all
           our
           sinful
           Actions
           ,
           and
           oblige
           him
           
             by
             an
             immutable
             Law
          
           to
           reward
           our
           Transgressions
           with
           Pleasure
           and
           Delight
           ,
           and
           immediately
           and
           solely
           to
           produce
           that
           in
           us
           which
           is
           so
           obstructive
           to
           Piety
           ,
           so
           powerful
           an
           incentive
           to
           that
           Sin
           he
           infinitely
           hates
           ,
           and
           is
           the
           rise
           of
           all
           that
           Mischief
           which
           flows
           from
           the
           Love
           and
           Desire
           of
           the
           Creature
           ;
           but
           also
           tells
           us
           ,
           That
           God
           
             naturally
             delights
             in
             them
             ,
             and
             wills
             them
             for
             themselves
             ,
          
           that
           
             they
             are
             natural
             ,
             genuine
             ,
             and
             direct
             Effects
             of
             God
             ,
          
           and
           that
           
             't
             is
             of
             the
             proper
             Nature
             of
             God
             ,
             as
             consisting
             of
             such
             essential
             Excellencies
             and
             Perfections
          
           to
           produce
           them
           ?
           
             Credat
             Iudaeus
             Apella
          
           .
        
         
           And
           having
           thus
           impartially
           considered
           all
           that
           Mr.
           N.
           hath
           offer'd
           on
           this
           Subject
           ,
           
           I
           proceed
           next
           to
           the
           Discourses
           of
           the
           
             Good
             Lady
          
           on
           the
           same
           Subject
           ;
           whose
           Rhetorick
           is
           
           very
           Charming
           ,
           and
           her
           devout
           Affections
           highly
           commendable
           ,
           but
           her
           Arguments
           seldom
           reach
           the
           point
           ;
           and
           when
           they
           do
           ,
           their
           strength
           is
           not
           equal
           to
           the
           Beauty
           of
           the
           Stile
           .
        
         
           
           I
           grant
           unto
           her
           ,
           that
           we
           are
           not
           
             to
             rest
             in
             the
             Creature
             as
             our
             end
             :
          
           For
           what
           we
           are
           to
           love
           only
           in
           due
           relation
           to
           our
           end
           ,
           we
           cannot
           rest
           in
           as
           our
           end
           ;
           That
           we
           are
           not
           
             to
             desire
             them
             as
             our
             Happiness
             ,
          
           
           or
           
             to
             look
             upon
             them
             as
             the
             completion
             of
             our
             Bliss
          
           ;
           because
           we
           are
           to
           prize
           God
           only
           as
           the
           Object
           of
           our
           Bliss
           and
           Happiness
           :
           That
           we
           are
           not
           to
           
             lay
             the
             weight
             of
             our
             Souls
             upon
             them
             ,
          
           or
           
             place
             our
             Felicity
             in
             them
          
           :
           
           That
           we
           must
           not
           
             cleave
             to
             any
             Creature
             ,
             or
             fix
             our
             Hearts
             upon
             it
          
           ;
           for
           that
           is
           contrary
           to
           that
           superlative
           Affection
           to
           God
           ,
           which
           requires
           us
           to
           part
           with
           all
           things
           ,
           to
           cleave
           close
           unto
           him
           .
           That
           we
           must
           not
           suffer
           the
           Creature
           
             to
             usurp
             our
             hearts
          
           ,
           
           or
           
             to
             sit
             uppermost
             in
             our
             minds
          
           ;
           for
           then
           we
           cannot
           love
           God
           above
           all
           things
           .
           Let
           her
           go
           on
           with
           her
           chast
           Rhetorick
           and
           Holy
           Flames
           ,
           to
           beat
           down
           this
           inordinate
           Affection
           to
           the
           Creature
           ;
           and
           we
           will
           equally
           admire
           ,
           and
           approve
           her
           sayings
           .
           We
           accord
           with
           her
           ,
           That
           the
           
             very
             best
             of
             Creatures
             are
             not
             able
             to
             satisfie
             the
             Longings
             ,
          
           
           and
           
             fill
             the
             Capacities
             of
             our
             mind
             .
          
           Whence
           it
           will
           follow
           ,
           that
           we
           must
           not
           place
           our
           Satisfaction
           ,
           or
           the
           Contentment
           of
           our
           mind
           in
           any
           Creature
           ;
           which
           notwithstanding
           ,
           if
           the
           Creature
           can
           supply
           our
           Wants
           ,
           and
           be
           ordained
           by
           the
           Providence
           of
           God
           to
           do
           so
           ,
           we
           think
           it
           is
           the
           proper
           Object
           of
           our
           desire
           to
           have
           that
           want
           
           supplied
           .
           
           
             We
             ought
             not
             to
             love
             the
             World
             ,
          
           saith
           she
           ,
           
             because
             of
             the
             danger
             of
             being
             conformed
             to
             it
             ;
             for
             nothing
             is
             so
             excellent
             at
             imitation
             as
             Love
             ,
             nothing
             does
             so
             easily
             assimilate
             .
          
        
         
           Now
           doth
           she
           here
           mean
           the
           corrupt
           manners
           of
           the
           World
           ?
           Her
           Proposition
           is
           invincible
           ;
           but
           reaches
           not
           the
           point
           .
           If
           she
           means
           the
           good
           Things
           of
           the
           World
           ,
           Food
           ,
           Drink
           ,
           Clothes
           ,
           Houses
           ,
           Lands
           ,
           Orchards
           ,
           Gold
           or
           Silver
           ,
           I
           hope
           the
           danger
           of
           assimilation
           is
           not
           here
           very
           great
           .
           'T
           is
           granted
           ,
           That
           
             the
             whole
             compass
             of
             desire
             must
             not
             be
             carried
             out
             after
             the
             Creature
          
           ;
           
           for
           then
           I
           could
           not
           desire
           God
           above
           all
           ,
           and
           before
           all
           things
           .
           So
           that
           my
           desire
           of
           Temporals
           when
           lawful
           ,
           should
           be
           comparatively
           none
           ;
           and
           when
           they
           hinder
           my
           desire
           of
           him
           ,
           should
           be
           absolutely
           none
           .
           
           'T
           is
           therefore
           true
           ,
           That
           
             the
             boundlesness
             of
             desire
             is
             a
             plain
             Indication
             ,
             that
             it
             was
             never
             made
             for
             the
             Creature
          
           Only
           .
           But
           will
           it
           follow
           hence
           ,
           that
           the
           Creature
           was
           not
           made
           for
           the
           Satisfaction
           of
           our
           natural
           Desires
           ,
           or
           that
           our
           natural
           Appetites
           should
           not
           move
           to
           desire
           the
           Enjoyment
           of
           them
           ?
           We
           grant
           ,
           
           That
           God
           (
           virtually
           )
           
             comprehends
             all
             possible
             Good
             ,
             i.
             e.
          
           that
           he
           hath
           Virtue
           sufficient
           to
           produce
           it
           ,
           and
           that
           he
           is
           the
           very
           Fountain
           and
           sole
           Author
           of
           it
           .
           But
           will
           the
           Love
           of
           God
           asswage
           her
           Hunger
           ,
           quench
           her
           Thirst
           ,
           or
           cloth
           her
           Nakedness
           ?
           Or
           is
           he
           any
           other
           way
           the
           satisfier
           of
           our
           Desires
           of
           these
           things
           ,
           than
           by
           affording
           us
           those
           Creatures
           he
           made
           on
           purpose
           for
           those
           ends
           ?
           And
           must
           not
           then
           the
           hungry
           Appetite
           desire
           these
           Creatures
           for
           its
           Food
           ,
           the
           thirsty
           for
           its
           Drink
           ,
           &c.
           
           But
           ,
           saith
           the
           
             Good
             Lady
          
           ,
        
         
         
           
           
             If
             we
             allow
             the
             Creature
             to
             be
             in
             any
             degree
             our
             Good
             ,
          
           
           
             't
             is
             hard
             to
             keep
             our selves
             from
             desiring
             it
             ;
             and
             if
             we
             permit
             desire
             ,
             we
             can
             never
             be
             secure
             from
             irregular
             Love
             ;
             it
             being
             easier
             not
             to
             desire
             at
             all
             ,
             then
             to
             desire
             with
             moderation
             .
          
        
         
           
           It
           is
           not
           only
           hard
           ,
           but
           it
           is
           sinful
           to
           keep
           our selves
           from
           desiring
           the
           Creature
           ;
           it
           being
           to
           keep
           our selves
           from
           desiring
           what
           God
           hath
           promised
           ,
           and
           made
           the
           matter
           of
           our
           daily
           Prayer
           ,
           and
           to
           rob
           our selves
           of
           all
           the
           Pleasure
           which
           ariseth
           from
           the
           
             Gratification
             of
             our
             natural
             Appetites
             or
             Desires
             according
             to
             ,
          
           
           
             and
             not
             exceeding
             the
             Intention
             of
             Nature
             ,
          
           
           and
           of
           all
           that
           
             grateful
             Relish
             or
             Sensation
             which
             every
             Faculty
             enjoys
             in
             the
             regular
             Application
             of
             it self
             to
          
           [
           i.
           e.
           in
           the
           desire
           of
           ]
           
             such
             Octjects
             as
             are
             agreeable
             to
             its
             Nature
          
           ;
           that
           is
           ,
           of
           all
           the
           innocent
           Pleasures
           of
           our
           Lives
           .
        
         
           2.
           
           Nor
           is
           it
           true
           ,
           That
           
             it
             is
             easier
             not
             to
             desire
             at
             all
             ,
             than
             to
             desire
             with
             moderation
             .
          
           For
           doubtless
           ,
           this
           Excellent
           Lady
           desires
           rest
           and
           sleep
           when
           she
           doth
           want
           them
           ,
           Food
           when
           she
           is
           hungry
           ,
           and
           Drink
           when
           she
           is
           thirsty
           ,
           and
           Health
           when
           she
           is
           sick
           ,
           and
           desires
           all
           these
           things
           with
           moderation
           ;
           but
           can
           she
           with
           more
           ease
           abstain
           from
           desiring
           them
           at
           all
           ?
        
         
           3.
           
           Though
           we
           permit
           desire
           ;
           yet
           if
           we
           do
           not
           permit
           it
           to
           exceed
           the
           real
           Necessities
           of
           Nature
           ,
           and
           the
           bounds
           which
           Scripture
           hath
           set
           to
           it
           ,
           and
           
             having
             Food
             and
             Raiment
             are
             therewith
             content
             :
          
           If
           we
           pursue
           the
           Comforts
           of
           this
           present
           Life
           ,
           or
           the
           Gratifications
           of
           our
           natural
           Appetites
           
             according
             to
             ,
             and
             so
             as
             not
             to
             exceed
             the
             Intention
             of
             Nature
          
           ;
           if
           we
           pursue
           them
           in
           relation
           to
           ,
           and
           in
           due
           Submission
           to
           the
           
           Will
           of
           God
           ;
           and
           only
           by
           those
           means
           ,
           and
           in
           those
           measures
           he
           allows
           of
           ,
           as
           Reason
           and
           Scripture
           do
           require
           ,
           we
           cannot
           be
           immoderate
           ,
           and
           therefore
           not
           irregular
           in
           the
           desire
           of
           them
           .
        
         
           4.
           
           Our
           Hopes
           ,
           our
           Fears
           ,
           our
           Grief
           ,
           Delight
           are
           subject
           to
           the
           like
           Irregularities
           ;
           but
           must
           we
           therefore
           never
           permit
           these
           Passions
           to
           move
           towards
           their
           proper
           Objects
           ?
           In
           fine
           ,
           love
           of
           Benevolence
           toward
           our selves
           ,
           our
           Friends
           ,
           Relations
           ,
           and
           our
           Life
           are
           too
           oft
           excessive
           ,
           and
           are
           indeed
           the
           Root
           of
           that
           immoderate
           desire
           we
           have
           for
           the
           Creature
           ;
           and
           yet
           they
           are
           commanded
           .
           It
           will
           not
           therefore
           follow
           ,
           That
           we
           may
           not
           desire
           temporal
           good
           things
           at
           all
           ,
           because
           these
           desires
           are
           subject
           to
           Irregularity
           .
        
         
           
             If
             we
             once
             permit
             our
             Desires
             to
             stray
             after
             the
             Creature
             ,
          
           
           
             we
             open
             a
             Bank
             to
             all
             that
             Mischief
             ,
             Malice
             ,
             and
             Uncharitableness
             that
             is
             in
             the
             World.
             
          
        
         
           That
           is
           ,
           
           if
           I
           pray
           ;
           that
           is
           ,
           desire
           of
           God
           my
           daily
           Bread
           ;
           if
           I
           say
           to
           him
           with
           
             Agar
             ,
             Feed
             me
             with
             Food
             convenient
             for
             one
          
           ;
           if
           I
           ask
           of
           my
           
             Heavenly
             Father
          
           what
           he
           knoweth
           I
           have
           need
           of
           ;
           if
           I
           desire
           to
           have
           what
           he
           hath
           promised
           ,
           I
           open
           a
           Bank
           to
           all
           that
           Mischief
           ,
           Malice
           and
           Uncharitableness
           that
           is
           in
           the
           World.
           This
           is
           strange
           Doctrine
           ;
           yet
           the
           
             Good
             Lady
          
           thus
           attempts
           to
           prove
           it
           .
        
         
           
             For
             the
             Creature
             being
             finite
             and
             empty
             too
             ,
             
             how
             is
             it
             possible
             ,
             but
             that
             a
             multitude
             of
             Lovers
             who
             all
             desire
             the
             same
             thing
             ,
             —
             should
             cross
             each
             other
             in
             these
             desires
             and
             pursuits
             ,
             and
             consequently
             destroy
             that
             
             Peace
             and
             mutual
             Benevolence
             which
             ought
             to
             be
             cherished
             among
             rational
             Beings
             ,
             and
             to
             which
             the
             Precepts
             of
             the
             Gospel
             so
             strictly
             engage
             us
             .
          
        
         
           
           I
           have
           already
           granted
           that
           these
           Creatures
           are
           not
           desired
           to
           satisfie
           the
           Soul
           ,
           but
           to
           supply
           the
           Wants
           of
           the
           Body
           .
           Now
           is
           there
           any
           necessity
           in
           that
           fulness
           which
           the
           Earth
           affords
           for
           all
           ,
           that
           I
           should
           desire
           what
           another
           hath
           ;
           or
           that
           my
           desire
           of
           Meat
           ,
           Drink
           and
           Clothing
           ,
           which
           is
           all
           that
           Nature
           craves
           ,
           and
           with
           which
           Christianity
           requires
           me
           to
           be
           content
           ,
           should
           move
           me
           to
           cross
           the
           natural
           desires
           of
           others
           to
           have
           Meat
           ,
           Drink
           and
           Clothes
           ,
           when
           Providence
           hath
           made
           a
           plentiful
           provision
           of
           these
           things
           for
           us
           all
           ?
           A
           desire
           thus
           limitted
           to
           
             contentment
             with
             Food
             and
             Raiment
          
           ,
           lays
           a
           sure
           Fund
           for
           Charity
           to
           others
           ,
           by
           disposing
           us
           to
           part
           with
           what
           is
           not
           thus
           necessary
           for
           our selves
           ,
           to
           supply
           our
           Brother's
           Wants
           ;
           which
           is
           all
           that
           Charity
           requires
           .
        
         
           
             
             It
             is
             very
             unreasonable
             to
             love
             the
             Creature
             ,
             because
             it
             can
             never
             answer
             the
             end
             of
             Love.
             We
             desire
             only
             in
             order
             to
             Happiness
             ;
             nothing
             being
             desirable
             any
             farther
             ,
             than
             as
             it
             promotes
             that
             end
             :
             But
             the
             Love
             of
             the
             Creature
             is
             more
             apt
             to
             hinder
             ,
             than
             advance
             our
             Happiness
             ;
             and
             therefore
             in
             all
             Reason
             ,
             Creatures
             are
             not
             to
             be
             thought
             desirable
             .
          
        
         
           
           I
           Answer
           ,
           That
           we
           desire
           not
           only
           in
           order
           to
           our
           final
           Happiness
           ,
           but
           also
           in
           order
           to
           the
           Gratification
           and
           Satisfaction
           of
           our
           Bodily
           
           Wants
           .
           For
           what
           we
           so
           far
           need
           ,
           as
           that
           we
           are
           not
           able
           to
           live
           without
           it
           ,
           we
           must
           desire
           ,
           as
           much
           as
           we
           desire
           to
           subsist
           ;
           tho'
           the
           desire
           of
           Life
           it self
           should
           be
           in
           order
           to
           God's
           Glory
           ,
           and
           the
           Welfare
           of
           our
           Souls
           :
           And
           therefore
           in
           that
           sense
           even
           the
           desire
           of
           that
           Food
           by
           which
           we
           do
           sustain
           that
           Life
           ,
           is
           a
           desire
           of
           it
           in
           order
           to
           our
           Happiness
           .
        
         
           2.
           
           To
           say
           this
           Generally
           ,
           and
           without
           all
           Restriction
           ,
           that
           the
           Love
           ,
           that
           is
           ,
           as
           she
           her self
           Interprets
           it
           ,
           the
           desire
           of
           the
           Creature
           
             is
             more
             apt
             to
             hinder
             than
             advance
             our
             Happiness
             ,
          
           is
           in
           effect
           to
           say
           that
           God
           himself
           doth
           move
           us
           to
           love
           and
           to
           obey
           him
           by
           the
           promise
           of
           things
           
             more
             apt
             to
             hinder
             than
             advance
             our
             Happiness
          
           ;
           and
           that
           he
           hath
           Implanted
           in
           us
           natural
           Desires
           of
           such
           things
           ;
           and
           that
           our
           Lord
           commands
           us
           daily
           to
           desire
           and
           pray
           for
           what
           rather
           tends
           to
           
             hinder
             than
             advance
             our
             Happiness
          
           .
        
         
           In
           fine
           ,
           When
           the
           Lady
           saith
           ,
           This
           is
           most
           certain
           ,
           
           
             that
             what
             we
             love
             will
             be
             uppermost
             in
             our
             minds
          
           ;
           I
           desire
           her
           to
           consider
           ,
           that
           't
           is
           a
           contradiction
           to
           say
           ,
           That
           what
           I
           love
           only
           in
           relation
           ,
           and
           in
           Subordination
           to
           another
           ,
           whom
           I
           do
           value
           above
           all
           things
           ,
           should
           be
           uppermost
           in
           my
           Mind
           ;
           that
           is
           ,
           preferred
           in
           my
           Mind
           before
           that
           very
           Being
           my
           Mind
           doth
           value
           much
           above
           it
           .
        
         
           FINIS
           .
        
      
    
     
       
         
         
           Books
           lately
           Printed
           for
           A.
           and
           
             J.
             Churchill
          
           .
        
         
           
             
               PRince
               Arthur
            
             .
             An
             Heroick
             Poem
             .
             In
             10
             Books
             .
             Fol.
             
          
           
             
               King
               Arthur
            
             .
             An
             Heroick
             Poem
             .
             In
             12
             Books
             Fol.
             Both
             by
             Sir
             
               Rich.
               Blackmore
            
             ,
             Kt.
             Physician
             to
             His
             Majesty
             .
          
           
             
               Tractatus
               de
               Visitatione
               Iufirmorum
               ,
               Seu
               de
               eis
               Parochorum
               Officiis
               .
               Quae
               Infirmos
               ,
               &
               Moribundos
               respiciunt
               .
               In
               Gratiam
               Iuniorum
               ,
               &
               in
               Visitandis
               Infirmis
               minu
               .
               Exercitatorum
               Editus
               .
               Authore
            
             Johanne
             Sterne
             ,
             
               S.
               T.
               D.
               &
               Vicario
               de
               Trimm
               ,
               in
               Dioecesi
               Midensi
               .
            
          
           
             A
             Common-Place
             Book
             to
             the
             Holy
             Bible
             :
             Or
             ,
             the
             Scriptures
             Sufficiency
             Practically
             Demonstrated
             .
             Wherein
             whatsoever
             is
             contain'd
             in
             Scripture
             ,
             respecting
             Doctrine
             ,
             Worship
             ,
             or
             Manners
             ,
             is
             reduced
             to
             its
             Proper
             Head
             :
             Weighty
             Cases
             Resolv'd
             ,
             Truths
             Confirm'd
             ,
             difficult
             Texts
             Illustrated
             ,
             and
             Explain'd
             by
             others
             more
             plain
             .
             4
             o
          
           
             Mr.
             
             Locke's
             Letter
             to
             the
             Bishop
             of
             Worcester
             .
             8
             o
          
           
             Mr.
             
             Kettlewell's
             Office
             for
             Prisoners
             for
             Crimes
             ,
             and
             for
             Prisoners
             for
             Debts
             .
             12
             o
          
           
             A
             Second
             Vindication
             of
             the
             
               Reasonableness
               of
               Christianity
            
             .
             By
             the
             Author
             of
             the
             
               Reasonableness
               of
               Christianity
            
             .
          
           
             Mr.
             Robert
             Peirce's
             Bath
             Memoirs
             :
             Or
             ,
             Observations
             in
             Three
             and
             Forty
             Years
             Practice
             at
             the
             
               Bath
               ,
               &c.
            
             8
             o
          
           
             Mr.
             
             Bold's
             Discourse
             of
             the
             Knowledge
             of
             Christ
             Jesus
             .
             To
             which
             are
             added
             some
             Passages
             in
             the
             Reasonableness
             of
             Christianity
             ,
             &c.
             With
             some
             Animadversions
             on
             Mr.
             Edward's
             Reflections
             on
             the
             same
             .
             8
             o
          
           
             Mr.
             
             Bold's
             Reply
             to
             Mr.
             
             Edward's
             Reflection
             on
             the
             same
             .
             8
             o
          
        
         
           There
           is
           now
           Printing
           a
           New
           Edition
           of
           the
           large
           
             Cambridge
             Concordance
          
           ,
           in
           Folio
           ,
           with
           great
           Improvements
           ;
           To
           which
           Edition
           is
           added
           ,
           The
           Concordance
           to
           the
           Apocrypha
           ,
           never
           before
           Published
           .
           To
           be
           sold
           by
           A.
           and
           
             I.
             Churchill
          
           .
        
         
      
       
         Notes, typically marginal, from the original text
         
           Notes for div A65701-e220
           
             Dr.
             Still
             .
             
               Fanat
               .
               of
               the
               Ch.
               of
            
             Rome
             ,
             p.
             327.
             
          
           
             P.
             259.
             
          
           
             
               On
               Matth.
            
             22.27
             .
          
           
             P.
             335
             
          
           
             P.
             336.
             
          
           
             
               Cupiditatem
               voco
               omnem
               motum
               ad
               fruendum
               se
               ,
               &
               proximo
               ,
               &
               quolibet
               corpore
               non
               propter
               Deum
               .
            
             De
             Doctr.
             Christian.
             l.
             3.
             c.
             10.
             
          
           
             
               Nam
               in
               omnibus
               hujusmodi
               rebus
               non
               ex
               earum
               rerum
               natura
               quibus
               utimur
               ,
               sed
               ex
               causâ
               utcudi
               ,
               &
               modo
               appetendi
               ,
               vel
               probandum
               est
               ,
               vel
               improbandum
               ,
               quod
               facimus
               ,
            
             cap.
             12.
             
          
           
             
               Dilectionis
               enim
               nomen
               magis
               solet
               in
               melioribus
               r●busdici
               ,
               in
               melioribus
               rebus
               accipi
               .
            
             To.
             9.
             
             Tr.
             8.
             in
             Ep.
             Johan
             .
             p.
             633.
             
          
           
             
               Nihil
               aliud
               est
               amare
               ,
               quam
               propte
               s●ipsum
               rem
               aliquam
               appetere
            
             To.
             4.
             80
             
             Qu.
             c.
             35.
             p.
             543.
             
          
           
             
               
                 Decimus
                 ea
                 re
                 nos
                 perfrui
                 ,
                 quam
                 diligimus
                 propter
                 s●ipsam
                 ,
                 &
                 ea
                 r●
                 nobis
                 fruen●um
                 esse
                 tantum
                 ,
                 quae
                 efficimur
                 beati
                 ,
                 caeteris
                 verò
                 utendum
                 .
              
               De
               Doctr
               Christian.
               l.
               1.
               c.
               31
            
             
               
                 Quanquam
                 &
                 vicinissimè
                 dicitur
                 frui
                 ,
                 cum
                 delectatione
                 uti
                 ,
                 cum
                 enim
                 adest
                 quod
                 diligitur
                 ,
                 etiam
                 delectatione
                 jecum
                 ,
                 necesse
                 est
                 ,
                 gerat
                 ,
                 p●r
                 quam
                 si
                 transieris
                 ,
                 eamque
                 ad
                 illud
                 ubi
                 permanendum
                 est
                 ,
                 retuleris
                 ,
                 uteris
                 ea
                 ,
                 &
                 abusivè
                 ,
                 non
                 propr●è
                 diceris
                 frui
                 ,
                 si
                 vero
                 inhaeseris
                 ,
                 atque
                 permanseris
                 finem
                 in
                 eâ
                 ponens
                 laetitiae
                 tuae
                 ,
                 tunc
                 verè
                 ,
                 &
                 frui
                 dicendus
                 es
                 .
              
               Cap.
               33.
               
            
          
           
             
               Modus
               ergo
               diligendi
               prae
               cipiendus
               est
               homini
               ,
               id
               est
               quomodo
               se
               diligat
               ,
               aut
               prosit
               sibi
               ,
               quin
               autem
               se
               diligat
               aut
               prosit
               sibi
               dubitare
               ,
               dementis
               est
               ;
               praecipiendum
               etiam
               quomodo
               Corpus
               suum
               diligat
               ,
               nam
               quod
               diligat
               corpus
               suum
               ▪
               idque
               salvum
               habere
               ,
               atque
               integrum
               velit
               ,
               aeque
               manifestum
               est
               .
               —
               Ergo
               praecepto
               non
               opus
               est
               ut
               se
               quisque
               ,
               &
               corpus
               suum
               diligat
               ,
               quum
               id
               quod
               simus
               ,
               &
               id
               quod
               infra
               nos
               est
               ,
               &
               ad
               nos
               tantum
               pertinet
               ,
               inconcussa
               naturae
               lege
               diligimus
               .
            
             Cap.
             25.
             
          
           
             
               Hoc
               ergo
               ut
               nosecremus
               ,
               &
               p●ssemus
               ,
               facta
               est
               tota
               pro
               salute
               nostra
               per
               divinam
               providentiam
               dispensatio
               temporalis
               ,
               quâ
               debemus
               uti
               ,
               non
               quasi
               mansoria
               quadam
               dilectione
               ,
               atque
               delectatione
               ,
               sed
               transitoriâ
               potius
               ,
               tanquam
               via
               ,
               tanquam
               vehiculorum
               ,
               —
               Ut
               ea
               quibus
               ferimur
               ,
               propter
               illud
               ad
               q●od
               ferimur
               ,
               diligamus
               .
            
             Cap.
             35.
             
          
           
             
               Non
               te
               prohibet
               Deus
               amare
               ista
               ,
               sed
               non
               diligere
               ad
               beatitudinem
               ,
               sed
               ad
               hoc
               probare
               ,
               &
               laudare
               ,
               ut
               ames
               creatorem
               —
               Si
               autem
               amaveris
               haec
               ,
               quamvis
               illa
               Deus
               fecerit
               ,
               &
               neglexeris
               creatorem
               —
               Nonne
               tuus
               amor
               Adulterinus
               deputabitur
               ?
               —
               Nunquid
               non
               est
               in
               his
               modus
               ?
               Aut
               quando
               d●citur
               ,
               Nolite
               ista
               diligere
               ,
               hoc
               dicitur
               ?
               Ut
               non
               manducetis
               ,
               aut
               non
               bibatis
               aut
               filios
               non
               procreetis
               ?
               Non
               hoc
               dicitur
               ,
               sed
               sit
               modus
               propter
               creatorem
               ,
               ut
               non
               vos
               illigent
               istu
               dilectione
               ,
               ne
               ad
               fruendam
               hoc
               ametis
               ,
               quod
               ad
               utendum
               habere
               debetis
               .
            
             Tr.
             2.
             p.
             592.
             
          
           
             
               Respicè
               universum
               mundum
               &
               considera
               si
               in
               ●o
               aliquid
               sit
               quod
               tibi
               non
               s●rviat
               omnis
               creatura
               ad
               hunc
               finem
               cursum
               suum
               dirigit
               ut
               obsequiis
               tuis
               famuletur
               ,
               &
               utilitati
               deserviat
               tuisque
               oblectamentis
               pariter
               &
               necessitatbus
               secundum
               affluentiam
               &
               deficientiam
               occurrat
               .
               —
               Si
               autem
               ista
               Diligis
               ut
               subjecta
               dilige
               ,
               ut
               arrum
               sponsi
               ,
               ut
               munera
               amici
               ,
               &
               beneficia
               Domini
               ;
               sic
               tamen
               ut
               memineris
               semper
               quod
               illi
               debeas
               ,
               nec
               ista
               propter
               se
               sed
               ista
               propter
               illum
               ,
               nec
               ista
               cum
               illo
               sed
               ista
               propter
               illum
               &
               per
               ista
               illum
               &
               super
               ista
               ▪
               illum
               diligas
               .
            
             Cap.
             4.
             
          
        
         
           Notes for div A65701-e2910
           
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             Hier.
             in
             Carm.
             Pyth.
             p.
             3.
             
          
           
             §.
             1.
             
          
           
             
               Pref.
               P.
            
             132.
             
          
           
             P.
             4.
             
          
           
             
               Serm.
               p.
            
             62.
             
          
           
             1
             Cor.
             6.9
             ,
             10.
             
             Gal.
             5.19
             .
             Eph.
             5.5
             .
             Col.
             3.5
             .
          
           
             P.
             203.
             
          
           
             Isa.
             1.28
             .
             Jer.
             17.13
             .
          
           
             §.
             2.
             
          
           
             
               Theory
               of
               Love
               ,
               p
            
             ,
             12
             ,
             14.
             
          
           
             Mat.
             6.32
             
          
           
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Basil.
             To.
             1.
             
             Orat.
             in
             Julitt
             .
             M.
             p.
             318.
             
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Gr.
             Nyssen
             .
             Tr.
             2.
             in
             Psalm
             .
             c.
             3.
             
             To.
             1.
             p.
             295.
             
             Vid.
             Orig.
             in
             Matth.
             To.
             12.
             p.
             271.
             
             D.
             Chrysost.
             in
             Psal.
             102.
             
             Olymp.
             in
             c.
             5.
             
             Eccles.
             p.
             634.
             
          
           
             1
             Tim.
             4.3
             ,
             4
             ,
             5.
             
          
           
             Gen.
             9.3
             .
          
           
             §.
             3.
             
          
           
             Prov.
             3.14
             ,
             15
             ,
             16.
             
             Psalm
             112.2
             ,
             3.
             
          
           
             Pro.
             11.25
             .
             2
             Cor.
             9.6
             .
          
           
             Pro.
             19.17
             .
          
           
             Ps.
             37.9.11
             .
          
           
             Mat.
             6.33
             .
             1
             Tim.
             1.8
             .
          
           
             Mark
             10.29
             ,
             30.
             
          
           
             v.
             28.
             
          
           
             Ps.
             19.10
             .
             Ps.
             119.127
             .
          
           
             Ps.
             63.3
             .
             Ps.
             119.72
             .
          
           
             Pro.
             8.11
             .
          
           
             Mat.
             10.37
             .
          
           
             §.
             4.
             
          
           
             Deut.
             28.17.18
             .
             v.
             48.
             v.
             63.
             
          
           
             Ezek.
             14.21
             .
          
           
             2
             King.
             8.36
             ,
             37
             ,
             &c.
             
          
           
             Jer.
             5.25
             .
             Jer
             3.3
             .
          
           
             Hag.
             1.10
             .
          
           
             §
             5.
             
          
           
             1
             Chron.
             29.12
             .
             Hos.
             8.2
             .
             Pro.
             10.22
             .
             Deut.
             8.18
             .
             Eccl.
             3.13
             .
          
           
             ch
             .
             5.19
             .
          
           
             Gen.
             14
             12
             ,
             16.
             
             Gen.
             31.18
             .
             Luk.
             6.30
             .
          
           
             Luk.
             12.18
             .
             Luk.
             16.25
             .
          
           
             Luk.
             19.8
             .
          
           
             1
             Cor.
             13.3
             .
          
           
             Heb.
             10.34
             .
          
           
             Eccl.
             2.24
             ,
             3.12
             ,
             13.22
             .
             ch
             .
             5.18
             ,
             19.
             ch
             .
             8.15
             .
          
           
             Act.
             14.17
             .
          
           
             Mat.
             5.45
             .
          
           
             Luk.
             6.35
             .
          
           
             §
             6.
             
          
           
             Deut.
             26.11
             .
          
           
             Deut.
             28.47
             ,
             48.
             
          
           
             Deut.
             8.10
             .
          
           
             Psal.
             103.1
             ,
             2
             ,
             5.
             
          
           
             Psal.
             104.1
             ,
             14
             ,
             15.
             
          
           
             §.
             7.
             
          
           
             Gen.
             2.19
             .
          
           
             Gen.
             3.17
             .
          
           
             1
             Cor.
             7.
             2
             
             Thes.
             3.12
             .
             1
             Thes.
             4.11
             .
             Eph.
             4.28
             .
          
           
             2
             Thes.
             3.10
             .
          
           
             Prov.
             13.4
             .
          
           
             Prov.
             21.5
             .
          
           
             Prov.
             10.4
             .
          
           
             Prov.
             13.11
             .
          
           
             §.
             8.
             
          
           
             2
             Tim.
             3.4
             .
          
           
             Lett.
             7.
             p.
             150.
             
          
           
             Lett.
             9.
             p.
             179.
             
          
           
             Gen.
             18.5
             .
             Judg.
             19.5
             .
          
           
             Dan.
             10.3
             .
             Cant.
             4.13.16
             .
             Prov.
             24.4
             .
          
           
             Prov.
             22.1
             .
          
           
             Eccles.
             7.1
             .
          
           
             Philip.
             4.8
             .
          
           
             Hebr.
             11.2
             .
          
           
             §.
             9.
             
          
           
             1
             Kings
             8.
             
          
           
             
               See
               Dr.
            
             Comber
             ,
             
               comp
               .
               part
            
             2.
             p.
             178.
             
          
           
             Psal.
             108.8
             .
          
           
             Psal.
             81.16
             .
             Ps.
             147.14
             .
             Ps.
             103.5
             .
             Ps.
             104.28
             .
             Ps.
             145.16
             .
          
           
             Deut.
             28.47
             ,
             48.
             
          
           
             Lett.
             9.
             p.
             181
             ,
             182.
             
          
           
             
               Ibid.
               p.
            
             179.
             
          
           
             P.
             201.
             
          
           
             P.
             202
             ,
             203.
             
          
           
             Lett.
             7.
             p.
             132.
             
          
           
             Let.
             .
             9.
             p.
             179.
             
          
           
             Lett.
             9.
             p.
             203.
             
          
           
             P.
             201.
             
          
           
             P.
             208.
             
          
           
             Ps.
             115.16
             .
          
           
             Ps.
             104.14
             ,
             15.
             
          
           
             P.
             132.
             
          
           
             Eph.
             5.29
             .
          
           
             P.
             147
             ,
             148
             ,
             149.
             
          
           
             P.
             149
             ,
             150.
             
          
           
             P.
             259.
             
          
        
         
           Notes for div A65701-e7460
           
             Argument
             2.
             
             §.
             1.
             
          
           
             Lett.
             7.
             
             P.
             135
             ,
             136.
             
          
           
             Lett.
             8.
             
             P.
             154
             ,
             155
             ,
             156.
             
             
               See
               P.
            
             71
             ,
             72.
             
          
           
             §.
             2.
             
             Prop.
             1.
             
          
           
             Luke
             15.7
             .
          
           
             Phil.
             1.11
             .
          
           
             Mat.
             5.16
             .
          
           
             1
             Cor.
             10.31
             .
          
           
             Eph.
             6.7
             .
          
           
             Lett.
             11.
             p.
             266.
             
          
           
             Serm.
             23.
             
               of
               the
               Love
               of
               God
               ,
               Vol.
            
             3.
             p.
             316.
             
          
           
             Mat.
             10.37
             .
          
           
             Hebr.
             6.10
             .
          
           
             Mat.
             25.40
             .
          
           
             Strictissime
             ,
             &
             maxime
             proprie
             sumitur
             pro
             affectu
             eo
             quo
             desideramus
             ut
             ea
             tum
             à
             nobis
             ,
             tum
             ab
             aliis
             fiant
             quae
             deo
             sunt
             Gratissima
             ;
             quemadmodum
             enim
             amor
             erga
             alium
             in
             universum
             consideratus
             ,
             est
             affectus
             ejusmodi
             quo
             ea
             cupimus
             quae
             alteri
             sunt
             bona
             ,
             unde
             ●it
             etiam
             ut
             ,
             si
             amor
             iste
             sit
             intensus
             ,
             &
             fervens
             ,
             pro
             viribus
             id
             ipsum
             conemur
             efficere
             ,
             atque
             id
             unice
             agamus
             ,
             ut
             is
             quem
             diligimus
             rebus
             sibi
             gratis
             ,
             &
             utilibus
             potiatur
             .
             Ita
             etiam
             Charitas
             ,
             seu
             amor
             erga
             Deum
             ea
             unicè
             desiderat
             quae
             Deo
             ,
             ut
             ita
             dicamus
             ,
             sunt
             bona
             ,
             hoc
             est
             grata
             ,
             atque
             jucunda
             ,
             qualia
             sunt
             omnia
             ista
             quae
             honorem
             illi
             afferunt
             ▪
             aut
             alias
             voluntati
             ipsius
             sunt
             consentanea
             .
             Crell
             .
             &c.
             
               Christian.
               lib.
            
             3.
             cap.
             4.
             
             
               Curcell
               .
               Instit.
               lib.
            
             7.
             cap.
             22.
             sect
             .
             3.
             
          
           
             §.
             3.
             
             Prop.
             2.
             
          
           
             P.
             162
             ,
             163.
             
          
           
             Jam.
             2.15
             ,
             16.
             
          
           
             
               Object
               .
               Let.
            
             8
             p.
             165.
             
          
           
             Answ.
             
          
           
             Psalm
             23.15
             ,
             14.
             
          
           
             Deut.
             6.14
             .
             ch
             .
             30.15
             .
          
           
             Lett.
             6.
             p.
             121.
             
          
           
             §.
             4.
             
             Prop.
             3.
             
          
           
             
               Serm.
               of
               Self-love
               ,
               p
            
             309
             ,
             310.
             
          
           
             Mat.
             10.39
             .
             ch
             .
             16.25
             .
          
           
             Luke
             13.26
             .
          
           
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Mat.
             10.37
             .
          
           
             Luke
             14.26
             .
          
           
             §.
             5.
             
          
           
             Prop.
             4.
             
          
           
             2
             Kings
             13.14
             .
          
           
             2
             Chron.
             35.24
             .
          
           
             Lam.
             4.20
             .
          
           
             Psal.
             16.3
             .
          
           
             
               Contempl.
               and
               Love
               ,
               p.
            
             307.
             
          
           
             Dan.
             9.23
             .
          
           
             Lett.
             7.
             p.
             133.
             
          
           
             P.
             134.
             
          
           
             Prov.
             18.24
             .
          
           
             §.
             6.
             
          
           
             Lett.
             6.
             p.
             126.
             
          
           
             Let.
             7.
             p.
             132.
             
          
           
             Let.
             9.
             p.
             179.
             
             P.
             201.
             
          
           
             Let.
             7.
             p.
             139.
             
          
           
             §.
             7.
             
          
           
             Gen.
             1.4
             .
          
           
             Good.
             
               Not
               only
               Metaphysically
               ,
               as
               Mr.
            
             N.
             imagines
             ,
             Serm.
             p.
             62.
             
               but
               as
               being
               what
               God
               designed
               them
               ,
               profitable
               and
               delightful
               to
               Man.
               
            
          
           
             Gen.
             1.14
             ,
             15
             ,
             16
             ,
             17
             ,
             18.
             
          
           
             Gen.
             9.2
             ,
             3.
             
          
           
             Hos.
             2.21
             ,
             22.
             
          
           
             Gen.
             2.18
             .
             ch
             .
             1.28
             .
          
           
             1
             Cor.
             7.9
             .
          
           
             Psal.
             33.5
             .
          
           
             Psal.
             145.9
             ,
             15
             ,
             16.
             
          
           
             Acts
             14.17
             .
          
           
             Psal.
             73.7
             ,
             12.
             
          
           
             Jer.
             12.1
             .
          
           
             Job
             21.7
             ,
             13.
             
          
           
             Psal.
             73.14
             .
          
           
             Eccles.
             7.15
             .
             ch
             .
             8.14
             .
          
        
         
           Notes for div A65701-e11060
           
             §.
             1.
             
          
           
             Mat.
             22.37
             .
          
           
             Vol.
             3.
             p.
             5.
             
          
           
             
               Ibid.
               p.
            
             75.
             
          
           
             Psal.
             63.3
             .
          
           
             
               Cum
               autem
               ait
               toto
               corde
               ,
               tota
               anima
               ,
               tota
               mente
               nullam
               vitae
               nostrae
               partem
               Reliquit
               quae
               vacare
               debeat
               ,
               &
               quasi
               locum
               dare
               ut
               aliâ
               revelit
               frui
               ,
               sed
               quicquid
               aliud
               diligendum
               venerit
               in
               animum
               illuc
               rapiatur
               quo
               totius
               dilectionis
               impetus
               currit
               .
            
             Aug.
             de
             Doctr.
             Christian.
             l.
             1.
             cap.
             22.
             
          
           
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             De
             Leg.
             l.
             6.
             p.
             869.
             
             F.
             
          
           
             §.
             2.
             
          
           
             Mark
             6.24
             .
          
           
             
               Serm.
               p.
            
             64
             ,
             65.
             
          
           
             Matth.
             6.24
             .
          
           
             Mat.
             10.37
             .
          
           
             §.
             3.
             
          
           
             〈◊〉
             3.
             p.
             7.
             
          
           
             P.
             12.
             
          
           
             P.
             11.
             
          
           
             P.
             75.
             
          
           
             P.
             217.
             
          
           
             P.
             218.
             
          
           
             P.
             221.
             
          
           
             P.
             221.2
             d.
             
          
           
             P.
             242
             ,
             243.
             
          
           
             §.
             6.
             
          
           
             §.
             4.
             
          
           
             P.
             7.
             
          
           
             P.
             22.
             
          
           
             Deut.
             6.4
             .
          
           
             Mark
             12.29
             ,
             30.
             
          
           
             P.
             11
             ,
             15.
             
          
           
             P.
             37.
             
          
           
             Lett.
             10.
             p.
             217.
             
          
           
             P.
             221.
             
          
           
             P.
             222.
             
          
           
             P.
             243.
             
          
           
             §.
             5.
             
          
           
             P.
             426.
             
          
           
             P.
             83
             ,
             84.
             
          
           
             P.
             282.
             
          
           
             §.
             6.
             
          
           
             Ezek.
             20.6
             .
             Dan.
             11.16
             
          
           
             Num.
             8.7
             ,
             8.
             
          
           
             Deut.
             8.7
             ,
             8
             ,
             9.
             
          
           
             Deut.
             11.12
             .
          
           
             Deut.
             8.18
             .
          
           
             Deut.
             11.13
             ,
             14
             ,
             15.
             
          
           
             Exod.
             23.25
             ,
             26.
             
          
           
             Levit.
             15.18
             ,
             19.
             
          
           
             Levit.
             26.3
             ,
             4
             ,
             5
             ,
             6.
             
          
           
             Deut.
             28.1
             —
             13.
             
          
           
             Deut.
             30.9
             .
          
           
             Deut.
             6.10
             ,
             11.
             ch
             .
             26.11
             .
          
           
             Deut.
             11.16
             ,
             17.
             
          
           
             Deut.
             28.17
             ,
             18
             ,
             20
             ,
             48.
             
          
           
             Argum.
             2.
             
             §.
             7.
             
          
           
             2
             Chron.
             15.12
             .
          
           
             2
             Kings
             23.3
             .
          
           
             Deut.
             4.29
             .
          
           
             Deut.
             3.2
             ,
             3.
             
          
           
             1
             Kings
             8.48
             .
          
           
             1
             Kings
             14.8
             .
          
           
             1
             Sam.
             27.1
             .
             ch
             .
             21.2
             .
             ch
             .
             25.22
             .
          
           
             2
             Sam.
             19.29
             .
             ch
             .
             24.1
             .
             2
             Kings
             23.24
             ,
             25.
             
          
           
             §.
             8.
             
          
           
             Deut.
             13.3
             .
          
           
             2
             Kings
             10.31
             .
          
           
             1
             Kings
             11.4
             .
          
           
             ch
             .
             15.3
             .
          
           
             2
             Chron.
             12.1
             .
          
           
             ch
             .
             25.2
             .
          
           
             ver
             .
             14.
             
          
           
             2
             Kings
             18.24
             
          
           
             ch
             .
             20.3
             .
          
           
             1
             Kings
             15.12
             ,
             14.
             
          
           
             2
             Kings
             23.24
             ,
             25.
             
          
           
             Jer.
             3.10
             .
          
           
             1
             Sam.
             20.20
             ,
             21.
             
          
           
             Argument
             3.
             
             §.
             9.
             
          
           
             Luk.
             10.25
             .
             verse
             28.
             
          
           
             Argument
             4.
             
             §.
             10.
             
          
           
             Mark
             12.32
             .
          
           
             Let.
             5.
             p.
             94.10
             .
             p.
             238.
             
          
           
             Lett.
             10.
             p.
             238.
             
          
           
             P.
             239.
             
          
           
             P.
             100.
             
          
           
             P.
             192.
             
          
           
             P.
             185.
             
          
           
             P.
             240.
             
          
           
             P.
             241.
             
          
           
             P.
             188
             ,
             189.
             
          
           
             P.
             189
             ,
             190.
             
          
           
             P.
             194.
             
          
           
             P.
             295.
             
          
           
             P.
             96.
             
          
           
             P.
             97.
             
          
           
             P.
             256
             ,
             257.
             
          
           
             P.
             101.
             
          
           
             P.
             236
             ,
             237.
             
          
           
             P.
             233.
             
          
           
             Lett.
             10.
             p.
             240
             ,
             241.
             
          
        
         
           Notes for div A65701-e17330
           
             §.
             1.
             
          
           
             
               Serm.
               p.
            
             10.
             
          
           
             Answ.
             1.
             
          
           
             Phil.
             2.21
             .
          
           
             Col.
             1.6
             ,
             23.
             
          
           
             Rom.
             1.8
             .
          
           
             Col.
             3.20
             ,
             22.
             
          
           
             
               Negatio
               non
               est
               absoluta
               sed
               per
               comparationem
               .
            
          
           
             Hos.
             6.6
             .
          
           
             Mat.
             9.13
             .
          
           
             Mat.
             10.20
             .
          
           
             1
             Sam.
             12.24
             .
             and
             Prov.
             24.21
             .
          
           
             Rom.
             13.7
             .
          
           
             Joh.
             6.27
             .
          
           
             Eph.
             4.28
             .
          
           
             1
             Thes.
             4.11
             .
          
           
             2
             Thes.
             3.12
             .
          
           
             Answ.
             2.
             
          
           
             
               Serm.
               p.
            
             71.
             
          
           
             Duct
             .
             Dub.
             l.
             4.
             ch
             .
             2.
             
             R.
             2.
             n.
             9
             ,
             10
             ,
             11.
             p.
             524
             ,
             525.
             
          
           
             Lett.
             8.
             p.
             158.
             
          
           
             §.
             2.
             
             Object
             .
             2.
             
          
           
             James
             4.4
             .
          
           
             P.
             66.
             
          
           
             Answ.
             
          
           
             
               Si
               autem
               amaveris
               h●c
               quamvis
               Deus
               fecerit
               &
               neglexeris
               creatorem
               ,
               &
               amaveris
               mundum
               nonne
               tuus
               Amor
               Adulterinus
               deputabitur
               .
            
             August
             .
             in
             Ep.
             Joh.
             To.
             9.
             
             Tr.
             2.
             p.
             592.
             
          
           
             *
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Theodo
             .
             in
             Ezek.
             23.20
             .
             
               Hence
               are
               the
               Idolatrous
            
             Jews
             
               stiled
               the
               Seed
               of
               the
               Adulterer
               and
               the
               Whore
               ,
            
             Isa.
             57.3
             .
             
               And
               said
               to
               commit
               Adultery
               with
               Stones
               and
               Stocks
               ,
            
             Jer.
             3.9
             .
             
               With
               their
               Idols
            
             ,
             Ezek.
             23.37
             .
             
               And
               to
               go
               a
               Whoring
               after
               other
               Gods
               ,
            
             Judg.
             2.17
             .
             Ps.
             73.27
             .
             Ps.
             106.39
             .
          
           
             
               Serm.
               p.
            
             67.
             
          
           
             Answ.
             1.
             
          
           
             
               Nunquid
               non
               est
               in
               his
               modus
               ?
            
             S.
             August
             .
          
           
             Phil.
             4.4
             .
          
           
             1
             Cor.
             7.29
             ,
             30.
             
          
           
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Theoph.
             vide
             Theodoret
             &
             Oecum
             in
             locum
             .
          
           
             1
             Thes.
             4.13
             .
          
           
             
               Serm.
               P.
            
             22.
             
          
           
             1
             Cor.
             6.9
             ,
             10.
             
          
           
             Gal.
             5.20
             ,
             21.
             
          
           
             Eph.
             5.5
             .
          
           
             Apoc.
             22.15
             .
          
           
             §.
             3.
             
          
           
             Object
             .
          
           
             1
             John
             2.15
             ,
             16
             ,
             17.
             
          
           
             
               
                 Serm.
                 p.
              
               65
               ,
               66.
               
            
             
               
                 Non
                 hoc
                 dicitur
                 sed
                 sit
                 modus
                 propter
                 Creatorem
                 .
              
               August
               .
               in
               locum
               .
            
          
           
             Answ.
             
          
           
             
               Serm.
               Vol.
            
             1.
             p.
             318.
             
          
           
             Lett.
             2.
             p.
             17
             ,
             18.
             
          
           
             §.
             4.
             
          
           
             
               Minus
               te
               amat
               Domine
               qui
               tecum
               aliquid
               amat
               quod
               proper
               te
               non
               amat
               .
            
             Aug.
             Solil
             .
             c.
             19.
             
          
           
             
               Non
               ista
               propter
               se
               sed
               is●a
               propter
               illum
               diligas
               .
            
             Med.
             c.
             4.
             
          
           
             Answ.
             
          
           
             P.
             443.
             
          
           
             
               Serm.
               Vol.
            
             3.
             p.
             75.
             
          
           
             
               Reas.
               and
               Rel.
               p.
            
             244.
             
          
           
             P.
             246.
             
          
           
             Sect.
             2
             ,
             3.
             
          
           
             Sect.
             5.
             
          
           
             
               
                 Motus
                 qui
                 est
                 in
                 Imaginem
                 quantum
                 est
                 Imago
                 ,
                 est
                 unus
                 &
                 idem
                 cum
                 illo
                 qui
                 est
                 in
                 Rem
                 ;
                 &
                 sic
                 sequitur
                 quod
                 eadem
                 reverentia
                 exhibeatur
                 Imagini
                 Christi
                 &
                 ipsi
                 Christo
                 :
                 Cum
                 ergo
                 Christus
                 adoratur
                 adoratione
                 latriae
                 ▪
                 consequens
                 est
                 ,
                 quod
                 ejus
                 Imago
                 sit
                 adoratione
                 latriae
                 adoranda
                 .
              
               Aquin.
               Sum.
               Part.
               3.
               
               Q.
               25.
               
               Art.
               3.
               
            
             
               
                 Sententia
                 D.
                 Thomae
                 quatenus
                 docet
                 eodem
                 actu
                 adorationis
                 coli
                 Imaginem
                 ,
                 &
                 exemplar
                 per
                 illam
                 representatum
                 est
                 verissima
                 piissima
                 ,
                 &
                 fidei
                 decretis
                 admodum
                 consona
                 .
              
               Petr.
               de
               Cabrera
               in
               3.
               
               Part.
               Th.
               Q.
               25.
               
               Art.
               3.
               
               Disp.
               3.
               
               N.
               56.
               
            
             
               
                 Dicendum
                 ergo
                 primò
                 est
                 fieri
                 rectè
                 posse
                 ut
                 Prototypon
                 in
                 Imagine
                 &
                 Imago
                 cum
                 Prototypo
                 uno
                 actu
                 adoretur
                 ,
                 atque
                 hoc
                 modo
                 posse
                 Imagin●m
                 Christi
                 ad●rari
                 Latria
                 .
              
               Suarez
               in
               3.
               
               Part.
               Th.
               To.
               1.
               
               Disp.
               54.
               
               Sect.
               4.
               
            
          
           
             Mat.
             25.40
             .
          
           
             Mark
             9.41
             .
          
           
             Hebr.
             6.10
             .
          
           
             Pro.
             19.17
             .
          
           
             §.
             5.
             
             Object
             .
          
           
             Answ.
             
          
           
             *
             
               Non
               te
               prohibet
               Deut
               amare
               ista
               ,
               sed
               non
               diligere
               ad
               beatudinem
               ,
               sed
               ad
               hoc
               probare
               &
               laudare
               ut
               ames
               creatorem
               .
            
             August
             .
             in
             Ep.
             Joh.
             To.
             9.
             
             Tr.
             2.
             
             P.
             592.
             
          
           
             Answ.
             2.
             
          
           
             
               Contempl.
               and
               Love
               ,
               p.
            
             299.
             
          
           
             
               Ibid.
               p.
            
             308
             ,
             309.
             
          
           
             1
             Cor.
             10.31
             .
          
           
             
               Ibid.
               p.
            
             326.
             
          
        
         
           Notes for div A65701-e21560
           
             
               Him
               only
               shalt
               thou
               desire
            
             .
          
           
             
               Serm.
               p.
            
             12.
             
          
           
             Lett.
             9.
             p.
             202
             ,
             203.
             
          
           
             P.
             201.
             
          
           
             P.
             203.
             
          
           
             §.
             1.
             
          
           
             
               Serm.
               Vol.
            
             3.
             p.
             73
             ,
             74.
             
          
           
             Let.
             4.
             p.
             75
             ▪
             
          
           
             
               Theory
               and
               Reg.
               of
               Love
               ,
               P.
            
             10.
             
          
           
             
               Serm.
               p.
            
             9.
             
          
           
             P.
             72.
             
          
           
             Luk.
             12.29
             .
          
           
             1
             Cor.
             10.24
             .
          
           
             Col.
             3.1
             ,
             2.
             
          
           
             Lett.
             4.
             p.
             75
             ,
             76.
             
          
           
             Deut.
             12.15
             .
          
           
             Ver.
             20.
             
          
           
             Ver.
             21.
             
          
           
             Deut.
             14.26
             .
          
           
             
               Ita
               ut
               nullâ
               re
               careat
               quam
               animo
               suo
               possit
               expetere
               .
            
             Eccles.
             6.2
             .
          
           
             
               Contempl.
               and
               Love
               ,
               p.
            
             307.
             
          
           
             
               Serm.
               p.
            
             78.
             
          
           
             
               Serm.
               p.
            
             73.
             
          
           
             Lett.
             11.
             p.
             260.
             
          
           
             Argument
             1.
             
          
           
             §.
             2.
             
          
           
             
               Serm.
               p.
            
             13
             ,
             14
             ,
             15.
             
          
           
             Answ.
             
          
           
             
               Serm.
               P.
            
             13
             14.
             
          
           
             
               Serm.
               Vol.
            
             3.
             
             P.
             213.
             
          
           
             Lett.
             10.
             p.
             231.
             
          
           
             Answ.
             2.
             
          
           
             
               Serm.
               p.
            
             12.
             
          
           
             Lett.
             7.
             p.
             150.
             
          
           
             Lett.
             10.
             p.
             221.
             
          
           
             P.
             222.
             
          
           
             
               Lett.
               of
               Love
               and
               Musick
               ,
               p.
            
             446.
             
          
           
             
               Ibid.
               p.
            
             447.
             
          
           
             
               Serm.
               p.
            
             15.
             
          
           
             Argument
             2.
             
             §.
             3.
             
          
           
             Lett.
             10.
             p.
             224.
             
          
           
             Answ.
             
          
           
             Lett.
             10.
             p.
             228.
             
          
           
             Argument
             3.
             
             §.
             4.
             
          
           
             
               Serm.
               p.
            
             17.
             
          
           
             P.
             225
             ,
             226.
             
          
           
             Answ.
             1.
             
          
           
             P.
             262.
             
          
           
             
               
                 Deus
                 se
                 vult
                 diligi
                 non
                 ut
                 sibi
                 aliquid
                 ,
                 sed
                 ut
                 eis
                 qui
                 diligun●
                 aeternum
                 praemium
                 conferatur
                 ;
                 hoc
                 est
                 ipse
                 quem
                 diligunt
                 .
              
               August
               .
               de
               Doct.
               Christ.
               l.
               1.
               c.
               29.
               
            
             
               
                 Ille
                 igitur
                 usus
                 qui
                 dicitur
                 Dei
                 ,
                 quo
                 nobis
                 utitur
                 ,
                 non
                 ad
                 ejus
                 sed
                 ad
                 nostram
                 utilitatem
                 ref●rtur
                 ;
                 ad
                 ejus
                 autem
                 tantummodo
                 bonitatem
                 .
              
               c.
               32.
               
            
          
           
             P.
             263.
             
          
           
             
               Her.
               Piety
               ,
               p.
            
             285.
             
          
           
             Lett.
             8.
             p.
             158
             ,
          
           
             
               Theory
               and
               Reg.
               of
               Love
               ,
               p.
            
             76.
             
          
           
             P.
             77.
             
          
           
             Object
             .
          
           
             Answ.
             
          
           
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             &c.
             Clem.
             Alexandr
             .
             Strom.
             5.
             p.
             585.
             B.
             Eadem
             verba
             laudat
             Theodoretus
             adv
             .
             Graecos
             ,
             Serm.
             4.
             p.
             535.
             
          
           
             1
             Cor.
             13.5
             .
          
           
             ch
             .
             10.23
             .
          
           
             Phil.
             2.4
             .
          
           
             Rom.
             15.2
             .
          
           
             Argument
             4.
             
             §.
             5.
             
             
               Preface
               to
               the
               Letters
            
             .
          
           
             Luke
             18.1
             .
          
           
             1
             Thes.
             5.17
             .
          
           
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             &c.
             Damascenus
             de
             Haeres
             .
             apud
             Cotel
             .
             de
             Monum
             .
             Eccl.
             Graec.
             To.
             1.
             p.
             304
             :
             
               Nam
               qu●m
               Dominus
               dixerit
               ,
               oportet
               semper
               Orane
               ,
               &
               non
               deficere
               ,
               &
               Apostolus
               ,
               sine
               intermissione
               orate
               (
               quod
               sanissimè
               sic
               accipitur
               ut
               nullo
               die
               intermittantur
               certa
               tempora
               orandi
               ;
               )
               isti
               ita
               nimis
               hoc
               faciunt
               ,
               ut
               hinc
               judicentur
               inter
               Haereticos
               numer●ndi
               .
            
             August
             .
             de
             Haeres
             .
             c.
             57.
             
          
           
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             —
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Epiph.
             Haer.
             80.
             
             §.
             3.
             p.
             1069.
             
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Ibid.
             §.
             4.
             
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Theodoret.
             Haer.
             Fab.
             lib.
             4.
             cap.
             11.
             
             
               Dicuntur
               Euchitae
               opinari
               Monachis
               non
               licere
               ,
               sustenandae
               vitae
               suae
               cuusâ
               aliquid
               operari
               ,
               atque
               ita
               seipsos
               Monachos
               profiteri
               ut
               omnino
               operibus
               vacent
               .
            
             August
             .
             de
             Haer.
             c.
             57.
             
          
           
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Damascen
             .
             ibid.
             p.
             302.
             
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Theodoret.
             Ibid.
             
          
           
             Lett.
             8.
             p.
             159.
             
          
           
             P.
             157.
             
          
           
             P.
             172.
             
          
           
             Argument
             5.
             
             §.
             6.
             
             Lett.
             8.
             p.
             160
             ,
             161.
             
          
           
             Answ.
             
          
           
             Deut.
             11.13
             ,
             14
             ,
             15.
             
          
           
             Matth.
             6.32
             ,
             33.
             
          
           
             1
             Tim.
             4.8
             .
          
           
             Psal.
             34.9
             ,
             10.
             
          
           
             Psal.
             84
             .
             1●
             .
          
           
             Argument
             6.
             
             §.
             7.
             
             Lett.
             8.
             p.
             162
             ,
             163
             ,
             164.
             
          
           
             Answ.
             
          
           
             1
             Tim.
             5.8
             .
             Eph.
             4.28
             .
          
           
             Eph.
             5.29
             .
          
           
             Answ.
             2.
             
          
           
             Psal.
             34.12.14
             .
          
           
             Eccles.
             2
             ▪
             24.
             ch
             .
             5.19
             .
          
           
             Object
             .
             §.
             8.
             
          
           
             
               Serm.
               p.
            
             57
             ,
             58
             ,
             59.
             
          
           
             Answ.
             
          
           
             Act.
             9.36
             .
             2
             Cor.
             9.8
             .
             Luke
             6.35
             .
             Gal.
             6.10
             .
          
           
             1
             Tim.
             6.18
             .
          
           
             Prov.
             3.27
             .
          
           
             
               Serm.
               p.
            
             59.
             
          
           
             Tit.
             3.8
             .
          
           
             Ibid
          
           
             Prov.
             8.21
             .
          
           
             Ecclus.
             1.17
             .
          
           
             Prov.
             21.20
             
          
           
             Dan.
             10.3
             .
             Ps.
             105.24
             .
             Isa.
             32.12
             .
             Ezek.
             26.12
             .
             Amos
             5.14
             .
             Nah.
             2.9
             .
             Lam.
             1.8
             ,
             11
             ,
             12.
             
          
           
             Psal.
             19.1
             .
          
           
             Rom.
             1.19
             ,
             20.
             
          
           
             Wisd.
             13.1
             .
          
           
             Eccles.
             11.3
             .
          
           
             Answ.
             2.
             
          
           
             ch
             .
             1.8
             .
          
           
             Acts
             17.25
             .
             Rom.
             11.36
             .
          
           
             1
             Chron.
             29.14
             .
          
           
             Acts
             14.17
             .
          
           
             Answ.
             3.
             
          
           
             Repl.
             1.
             
             
               Lett.
               p.
            
             29.
             
          
           
             Answ.
             
          
           
             2
             Pet.
             3.7
             .
          
           
             1
             Thes.
             4.17
             .
          
           
             Lett.
             2.
             p.
             27
             ,
             28.
             
          
           
             Repl.
             2.
             
             Let.
             2.
             p.
             17
             ,
             18
             ,
             19.
             
          
           
             Answ.
             
          
           
             Answ.
             
          
           
             
          
           
             2
             Cor.
             7.10
             .
          
           
             Heb.
             12.10
             .
             Ver.
             6.
             
          
           
             Entr.
             3.
             p.
             91.
             
          
           
             1
             Pet.
             1.7
             .
          
           
             Hebr.
             12.2
             .
          
           
             Luke
             8.14
             .
          
           
             James
             4.1
             .
          
           
             Ver.
             3.
             
          
           
             Tit.
             3.3
             .
          
           
             §.
             9.
             
          
           
             P.
             144
             ,
             210.
             
          
           
             P.
             179
             ,
             180
             ,
             181.
             
          
           
             P.
             143.
             
          
           
             Ibid.
             
          
           
             P.
             132.
             
          
           
             Lett.
             9.
             p.
             185.
             
          
           
             
               Ibid.
               p.
            
             195.
             
          
           
             P.
             132.
             
          
           
             P.
             208.209
             .
          
           
             Object
             .
          
           
             Let.
             5.
             p.
             95.
             
          
           
             Answ.
             
          
           
             Lett.
             7.
             p.
             150.
             
          
           
             
               Ibid.
               p.
            
             149.
             
          
           
             Object
             .
             2.
             
             P.
             138.
             
          
           
             Answ.
             
          
           
             Ibid.
             
          
           
             Answ.
             
          
           
             Object
             .
             3.
             
          
           
             Answ.
             
          
           
             P.
             189.