Reflections upon the conduct of human life with reference to the study of learning and knowledge : in a letter to the excellent lady, the Lady Masham / by John Norris ... ; to which is annex'd a visitation sermon, by the same author.
         Norris, John, 1657-1711.
      
       
         
           1690
        
      
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             Reflections upon the conduct of human life with reference to the study of learning and knowledge : in a letter to the excellent lady, the Lady Masham / by John Norris ... ; to which is annex'd a visitation sermon, by the same author.
             Norris, John, 1657-1711.
             Masham, Damaris, Lady, 1658-1708.
             Norris, John, 1657-1711. Sermon preach'd in the Abby Church of Bath ... July 30, 1689.
          
           [7], 196, [3] p.
           
             Printed for S. Manship ...,
             London :
             1690.
          
           
             "A sermon preach'd in the Abby Church of Bath" has special t.p., with imprint: London, 1690.
             Advertisement: [3] p. at end.
             Reproduction of original in Union Theological Seminary Library, New York.
             Marginal notes.
          
        
      
    
     
       
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           Church of England -- Sermons.
           Knowledge, Theory of (Religion) -- Early works to 1800.
           Sermons, English -- 17th century.
        
      
    
     
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               Licens'd
               ,
            
             
               
                 
                   November
                   1.
                   1689.
                   
                
              
            
          
           
             
             
               REFLECTIONS
               UPON
               THE
               CONDUCT
               OF
               Human
               Life
               :
               With
               reference
               to
               the
               Study
               of
               Learning
               and
               Knowledge
               .
            
             
               In
               a
               Letter
               to
               the
               Excellent
               Lady
               ,
               the
               Lady
               Masham
               .
            
             
               By
               
                 Iohn
                 Norris
              
               ,
               M.
               A.
               Rector
               of
               
                 Newton
                 St.
                 Loe
              
               ,
               in
               Somersetshire
               ,
               near
               Bath
               ;
               and
               late
               Fellow
               of
               
                 All
                 Souls
              
               College
               in
               Oxford
               .
            
             
               To
               which
               is
               annex'd
               ,
               a
               Visitation
               SERMON
               ,
               By
               the
               same
               Author
               .
            
             
               LONDON
               ,
               Printed
               for
               
                 S.
                 Manship
              
               ,
               at
               the
               
                 Black
                 Bull
              
               in
               Cornhil
               .
               M
               DC
               XC
               .
            
          
           
             
             
             
               
                 MADAM
                 ,
              
            
             
               THE
               Affliction
               your
               Ladyship
               is
               under
               for
               the
               loss
               of
               your
               Sight
               is
               so
               great
               ,
               and
               your
               Complaints
               upon
               that
               occasion
               so
               just
               ,
               that
               I
               can
               neither
               blame
               you
               for
               the
               one
               ,
               nor
               excuse
               my self
               from
               pittying
               you
               for
               the
               other
               .
               And
               indeed
               since
               you
               have
               been
               so
               unhappy
               as
               to
               be
               deprived
               of
               the
               use
               of
               your
               Eyes
               ,
               I
               think
               I
               owe
               your
               Ladyship
               so
               much
               Compassion
               ,
               that
               I
               cannot
               better
               employ
               mine
               ,
               than
               in
               writing
               you
               such
               a
               
               Consolation
               ,
               as
               the
               opportunity
               of
               my
               New
               Retirement
               ,
               with
               the
               serious
               Reflections
               I
               have
               lately
               made
               in
               it
               ,
               will
               suggest
               .
            
             
               And
               that
               I
               believe
               will
               be
               such
               ,
               as
               is
               more
               peculiarly
               adapted
               to
               the
               Circumstance
               of
               your
               trouble
               ,
               which
               tho
               occasion'd
               by
               a
               Common
               Accident
               ,
               yet
               ,
               I
               find
               ,
               proceeds
               upon
               an
               Uncommon
               Principle
               .
               For
               tho
               't
               is
               to
               be
               presumed
               that
               ,
               notwithstanding
               your
               great
               Contempt
               of
               the
               World
               ,
               it
               must
               be
               a
               considerable
               part
               of
               your
               Affliction
               to
               lose
               the
               Sight
               of
               some
               delectable
               Objects
               in
               it
               ,
               since
               the
               Wisest
               of
               Men
               (
               from
               whom
               your
               Ladyship
               cannot
               much
               dissent
               )
               
               after
               a
               censure
               of
               vanity
               past
               upon
               all
               things
               under
               Heaven
               ,
               is
               yet
               forc'd
               to
               confess
               that
               
                 truly
                 the
                 Light
                 is
                 sweet
              
               ,
               
               
                 and
                 a
                 pleasant
                 thing
                 it
                 is
                 for
                 the
                 Eyes
                 to
                 behold
                 the
                 Sun
              
               ;
               yet
               I
               perceive
               the
               chief
               reason
               why
               your
               Ladyship
               is
               so
               concern'd
               for
               the
               loss
               of
               your
               Sight
               ,
               is
               because
               you
               are
               thereby
               deprived
               of
               Conversation
               with
               your
               Books
               ,
               and
               consequently
               retarded
               in
               your
               earnest
               pursuit
               after
               Learning
               and
               Knowledge
               .
            
             
               'T
               is
               upon
               this
               hinge
               I
               know
               that
               the
               main
               weight
               of
               your
               Sorrow
               turns
               ,
               and
               therefore
               you
               will
               not
               want
               a
               Specific
               proper
               for
               your
               Malady
               ,
               if
               you
               should
               chance
               
               to
               be
               convinced
               that
               our
               Learning
               is
               generally
               misplaced
               ,
               and
               that
               such
               an
               importunate
               pursuit
               after
               Learning
               and
               Knowledge
               is
               no
               way
               agreeable
               to
               the
               present
               Station
               and
               condition
               of
               Man.
               For
               certainly
               you
               will
               no
               longer
               lament
               the
               loss
               of
               your
               Eyes
               ,
               for
               disabling
               you
               from
               doing
               that
               ,
               which
               perhaps
               would
               not
               be
               adviseable
               for
               you
               to
               do
               ,
               if
               you
               had
               them
               again
               .
               If
               therefore
               you
               once
               come
               to
               be
               convinc'd
               of
               this
               ,
               one
               main
               ground
               of
               your
               discontent
               is
               removed
               ;
               and
               that
               you
               may
               ,
               is
               the
               design
               of
               the
               following
               Reflections
               .
            
          
        
         
           
             
             
               The
               First
               Reflection
               .
               Wherein
               the
               general
               Conduct
               of
               Human
               Life
               is
               tax'd
               ,
               for
               placing
               Learning
               and
               Knowledge
               ,
               in
               such
               things
               as
               are
               little
               or
               nothing
               perfective
               of
               the
               understanding
               .
            
             
               
                 I.
                 
              
               
                 BEING
                 Naturally
                 more
                 than
                 ordinarily
                 disposed
                 to
                 Thoughtfulness
                 ,
                 and
                 from
                 the
                 circumstances
                 of
                 my
                 present
                 Solitude
                 and
                 Retirement
                 further
                 invited
                 to
                 it
                 ;
                 I
                 began
                 one
                 day
                 to
                 fall
                 into
                 a
                 deep
                 Meditation
                 upon
                 the
                 Conduct
                 of
                 
                   my
                   own
                
                 ,
                 and
                 of
                 Humane
                 Life
                 .
                 What
                 Reflections
                 I
                 made
                 upon
                 
                 my
                 own
                 ,
                 are
                 too
                 peculiarly
                 Calculated
                 for
                 my
                 proper
                 Circumstances
                 ,
                 to
                 be
                 of
                 any
                 General
                 use
                 ,
                 and
                 therefore
                 I
                 shall
                 not
                 trouble
                 you
                 with
                 them
                 .
                 But
                 as
                 for
                 those
                 past
                 upon
                 the
                 conduct
                 of
                 
                   Humane
                   Life
                
                 ,
                 I
                 think
                 they
                 are
                 of
                 too
                 general
                 use
                 ,
                 and
                 withal
                 of
                 too
                 Weighty
                 Consequence
                 ,
                 not
                 to
                 be
                 Communicated
                 .
                 These
                 therefore
                 I
                 shall
                 think
                 worth
                 while
                 to
                 draw
                 up
                 into
                 a
                 little
                 more
                 orderly
                 form
                 than
                 wherein
                 they
                 were
                 first
                 conceived
                 ,
                 and
                 present
                 to
                 your
                 Ladyships
                 Consideration
                 .
              
            
             
               
                 II.
                 
              
               
                 First
                 then
                 I
                 consider
                 that
                 the
                 Conduct
                 of
                 Human
                 Life
                 must
                 be
                 to
                 the
                 End
                 of
                 Human
                 Life
                 ,
                 which
                 is
                 the
                 same
                 with
                 the
                 End
                 of
                 Man
                 ,
                 which
                 is
                 Happiness
                 .
                 This
                 conduct
                 therefore
                 must
                 be
                 and
                 and
                 necessarily
                 is
                 ,
                 in
                 Gross
                 to
                 Happiness
                 .
                 But
                 now
                 whereas
                 there
                 are
                 two
                 Faculties
                 or
                 Powers
                 of
                 Man
                 ,
                 by
                 the
                 right
                 ordering
                 of
                 which
                 this
                 Happiness
                 is
                 to
                 be
                 attain'd
                 ,
                 Vnderstanding
                 
                 and
                 Will
                 ,
                 therefore
                 more
                 immediately
                 and
                 distinctly
                 ,
                 this
                 Conduct
                 of
                 Human
                 Life
                 is
                 in
                 order
                 to
                 the
                 Government
                 and
                 exercise
                 of
                 these
                 two
                 Faculties
                 ,
                 the
                 due
                 Regulation
                 of
                 which
                 is
                 the
                 
                   Immediate
                   End
                
                 ,
                 to
                 which
                 Human
                 Life
                 is
                 to
                 be
                 Conducted
                 .
                 There
                 is
                 therefore
                 a
                 double
                 conduct
                 of
                 Human
                 Life
                 ,
                 Intellectual
                 and
                 Moral
                 .
              
            
             
               
                 III.
                 
              
               
                 As
                 to
                 the
                 
                   Moral
                   Conduct
                
                 of
                 Human
                 Life
                 ,
                 I
                 do
                 not
                 intend
                 at
                 present
                 to
                 spend
                 any
                 Reflections
                 upon
                 it
                 .
                 Not
                 because
                 't
                 is
                 Unexceptionable
                 ,
                 but
                 because
                 't
                 is
                 too
                 Obnoxious
                 ,
                 the
                 general
                 Impertinence
                 and
                 Irregularity
                 of
                 it
                 being
                 too
                 open
                 and
                 exposed
                 ,
                 to
                 need
                 any
                 .
                 And
                 besides
                 't
                 is
                 a
                 Butt
                 ,
                 that
                 has
                 been
                 Shot
                 at
                 so
                 often
                 ,
                 ever
                 since
                 Preaching
                 and
                 Writing
                 has
                 been
                 in
                 the
                 World
                 ,
                 that
                 't
                 is
                 now
                 so
                 thick-set
                 with
                 holes
                 ,
                 that
                 there
                 is
                 scarce
                 room
                 left
                 to
                 fasten
                 a
                 new
                 Arrow
                 in
                 it
                 .
              
               
               
               
                 2.
                 
                 The
                 undue
                 and
                 irregular
                 method
                 of
                 prosecuting
                 what
                 is
                 really
                 Perfective
                 of
                 it
                 .
              
               
                 3.
                 
                 The
                 too
                 Importunate
                 and
                 over-earnest
                 pursuit
                 after
                 Knowledge
                 in
                 General
                 .
              
               
                 These
                 are
                 the
                 three
                 
                   Cardinal
                   Irregularities
                
                 ,
                 I
                 have
                 observ'd
                 in
                 the
                 Intellectual
                 Conduct
                 of
                 Human
                 Life
                 ,
                 and
                 upon
                 each
                 of
                 these
                 I
                 shall
                 bestow
                 a
                 Reflection
                 .
              
            
             
               
                 VII
                 .
              
               
                 The
                 business
                 of
                 this
                 first
                 Reflection
                 shall
                 be
                 to
                 Tax
                 the
                 General
                 Conduct
                 of
                 Human
                 Life
                 ,
                 for
                 placing
                 Learning
                 and
                 Knowledge
                 ,
                 in
                 such
                 things
                 as
                 are
                 little
                 or
                 nothing
                 Perfective
                 of
                 the
                 understanding
                 .
                 This
                 I
                 confess
                 to
                 be
                 a
                 Charge
                 of
                 more
                 than
                 ordinary
                 Severity
                 and
                 Boldness
                 ;
                 because
                 it
                 fastens
                 an
                 Imputation
                 of
                 Folly
                 upon
                 the
                 
                   Learned
                   Order
                
                 (
                 for
                 with
                 them
                 only
                 is
                 my
                 present
                 Concern
                 )
                 and
                 not
                 only
                 so
                 ,
                 but
                 also
                 in
                 that
                 very
                 thing
                 wherein
                 they
                 think
                 their
                 Wisdom
                 and
                 Intellectual
                 accomplishment
                 
                 consists
                 ,
                 and
                 upon
                 which
                 they
                 value
                 themselves
                 above
                 the
                 rest
                 of
                 Mankind
                 .
                 To
                 question
                 their
                 Conduct
                 in
                 any
                 thing
                 else
                 ,
                 would
                 be
                 but
                 a
                 trivial
                 Charge
                 ,
                 and
                 such
                 as
                 they
                 would
                 not
                 only
                 readily
                 Pardon
                 ,
                 but
                 Acknowledge
                 ;
                 it
                 being
                 a
                 common
                 thing
                 with
                 Learned
                 Men
                 not
                 only
                 to
                 own
                 ,
                 but
                 studiously
                 to
                 affect
                 Ignorance
                 in
                 things
                 besides
                 their
                 Profession
                 ,
                 as
                 in
                 Secular
                 business
                 ,
                 the
                 common
                 Affairs
                 of
                 Life
                 ,
                 the
                 Mysteries
                 of
                 Trades
                 and
                 the
                 like
                 .
                 But
                 to
                 censure
                 them
                 as
                 defective
                 in
                 that
                 one
                 thing
                 they
                 pretend
                 to
                 ,
                 to
                 make
                 that
                 their
                 Blind-side
                 where
                 they
                 think
                 they
                 see
                 clearest
                 ;
                 to
                 maintain
                 that
                 they
                 are
                 not
                 only
                 not
                 really
                 wise
                 and
                 knowing
                 ,
                 but
                 that
                 generally
                 they
                 don't
                 so
                 much
                 as
                 know
                 what
                 true
                 Knowledge
                 is
                 ,
                 and
                 that
                 they
                 generally
                 place
                 it
                 in
                 such
                 things
                 as
                 contribute
                 little
                 or
                 nothing
                 to
                 the
                 Perfection
                 of
                 that
                 ,
                 whereby
                 they
                 really
                 excel
                 the
                 Brutes
                 ,
                 and
                 
                 would
                 be
                 thought
                 to
                 excel
                 the
                 
                   Common
                   sort
                
                 of
                 Men
                 ;
                 this
                 is
                 so
                 high
                 ,
                 and
                 so
                 disobliging
                 a
                 charge
                 ,
                 that
                 I
                 fear
                 those
                 who
                 from
                 the
                 force
                 of
                 what
                 shall
                 be
                 here
                 urg'd
                 ,
                 may
                 be
                 convinc'd
                 of
                 the
                 Truth
                 of
                 it
                 ,
                 will
                 hardly
                 forgive
                 the
                 Boldness
                 of
                 it
                 .
              
            
             
               
                 VIII
                 .
              
               
                 But
                 as
                 high
                 a
                 charge
                 as
                 it
                 is
                 ,
                 I
                 question
                 not
                 but
                 that
                 it
                 may
                 be
                 ,
                 and
                 will
                 be
                 here
                 made
                 good
                 .
                 And
                 that
                 it
                 may
                 appear
                 to
                 be
                 true
                 ,
                 we
                 will
                 first
                 of
                 all
                 by
                 way
                 of
                 Address
                 or
                 Preparation
                 ,
                 consider
                 what
                 antecedent
                 grounds
                 of
                 probability
                 there
                 are
                 ,
                 that
                 men
                 should
                 generally
                 place
                 Learning
                 and
                 Knowledge
                 in
                 such
                 things
                 as
                 are
                 little
                 or
                 nothing
                 perfective
                 of
                 the
                 
                   rational
                   Part
                
                 ;
                 and
                 then
                 in
                 the
                 second
                 place
                 we
                 will
                 proceed
                 directly
                 to
                 prove
                 that
                 they
                 do
                 so
                 .
              
            
             
               
                 IX
                 .
              
               
                 As
                 to
                 the
                 first
                 ,
                 your
                 Ladyship
                 cannot
                 be
                 so
                 little
                 acquainted
                 either
                 with
                 
                   hidden
                   Springs
                
                 ,
                 or
                 
                   outward
                   Workings
                
                 of
                 humane
                 Nature
                 ,
                 as
                 not
                 
                 to
                 have
                 observ'd
                 that
                 however
                 strong
                 and
                 uuiversal
                 is
                 the
                 desire
                 of
                 Knowledge
                 ,
                 yet
                 men
                 are
                 generally
                 more
                 in
                 Love
                 with
                 the
                 Fame
                 and
                 Reputation
                 of
                 it
                 ,
                 than
                 with
                 the
                 thing
                 it self
                 .
                 There
                 are
                 indeed
                 here
                 and
                 there
                 a
                 few
                 
                   humble
                   retired
                
                 Souls
                 that
                 are
                 otherwise
                 disposed
                 ,
                 and
                 like
                 your
                 Ladyship
                 are
                 so
                 far
                 from
                 loving
                 the
                 Fame
                 and
                 Credit
                 of
                 knowledge
                 before
                 knowledge
                 it self
                 ,
                 that
                 they
                 don't
                 love
                 it
                 at
                 all
                 ,
                 but
                 are
                 content
                 to
                 court
                 Wisdom
                 privately
                 ,
                 and
                 enjoy
                 their
                 own
                 Light
                 in
                 the
                 Dark
                 .
                 
                   For
                   it
                   may
                   be
                   they
                   consider
                   that
                   be
                   their
                   Attainments
                   what
                   they
                   will
                   ,
                   Fame
                   is
                   a
                   thing
                   of
                   infinite
                   uncertainty
                   and
                   contingency
                   ,
                   that
                   it
                   depends
                   more
                   upon
                   the
                   Humours
                   of
                   men
                   ,
                   or
                   some
                   more
                   secret
                   unaccountable
                   Fate
                   ,
                   than
                   upon
                   real
                   excellency
                   and
                   merit
                   ,
                   that
                   some
                   have
                   the
                   luck
                   to
                   be
                   popular
                   and
                   cry'd
                   up
                   for
                   nothing
                   ,
                   when
                   in
                   the
                   mean
                   while
                   others
                   that
                   are
                   really
                   and
                   highly
                   
                   deserving
                   can
                   scarce
                   keep
                   their
                   Heads
                   above
                   Contempt
                   ;
                   that
                   the
                   World
                   is
                   seldom
                   just
                   to
                   true
                   Merit
                   ,
                   and
                   that
                   nothing
                   is
                   weigh'd
                   in
                   a
                   falser
                   Ballance
                   than
                   real
                   excellency
                   ,
                   whether
                   Moral
                   or
                   Intellectual
                   ;
                   and
                   that
                   there
                   is
                   little
                   reason
                   to
                   expect
                   it
                   should
                   ever
                   be
                   otherwise
                   as
                   long
                   as
                   Envy
                   and
                   Ignorance
                   hold
                   the
                   Scales
                   .
                   Then
                   again
                   it
                   may
                   be
                   they
                   consider
                   with
                   themselves
                   ,
                   that
                   suppose
                   true
                   worth
                   were
                   secure
                   of
                   Reputation
                   ,
                   yet
                   what
                   a
                   poor
                   slender
                   good
                   is
                   it
                   !
                   For
                   what
                   is
                   it
                   to
                   be
                   
                     talk'd
                     of
                  
                   ,
                   or
                   
                     pointed
                     at
                  
                   ?
                   Should
                   a
                   Man
                   be
                   never
                   so
                   Popular
                   the
                   Antipodes
                   will
                   never
                   hear
                   of
                   him
                   ,
                   or
                   if
                   they
                   do
                   ,
                   what
                   is
                   he
                   the
                   better
                   for
                   what
                   is
                   said
                   of
                   him
                   there
                   ?
                   And
                   should
                   his
                   Fame
                   ,
                   like
                   the
                   Sun
                   ,
                   Travael
                   round
                   the
                   whole
                   Globe
                   ,
                   besides
                   that
                   he
                   is
                   but
                   Master
                   of
                   a
                   Point
                   when
                   he
                   has
                   All
                   ,
                   he
                   can
                   enjoy
                   no
                   more
                   of
                   it
                   but
                   just
                   what
                   he
                   hears
                   ,
                   which
                   is
                   inconsiderable
                   .
                   
                   And
                   yet
                   as
                   inconsiderable
                   as
                   it
                   is
                   ,
                   't
                   is
                   like
                   to
                   be
                   his
                   whole
                   Portion
                   .
                   For
                   as
                   for
                   Posthumous
                   Glory
                   ,
                   it
                   comes
                   too
                   late
                   to
                   be
                   any
                   thing
                   valuable
                   .
                   He
                   will
                   either
                   not
                   be
                   sensible
                   of
                   it
                   ,
                   or
                   despise
                   it
                   .
                   For
                   certainly
                   it
                   must
                   needs
                   be
                   mightily
                   beneath
                   the
                   improvements
                   of
                   a
                   separate
                   state
                   to
                   put
                   any
                   value
                   upon
                   the
                   injudicious
                   praises
                   of
                   poor
                   Mortals
                   here
                   below
                   .
                   Or
                   suppose
                   that
                   a
                   Deceas'd
                   Spirit
                   could
                   take
                   any
                   delight
                   in
                   reflecting
                   upon
                   the
                   Fame
                   he
                   has
                   left
                   behind
                   him
                   ,
                   yet
                   't
                   is
                   to
                   be
                   considered
                   that
                   
                     the
                     Fashion
                     of
                     this
                     world
                     passes
                     away
                     ,
                  
                   that
                   those
                   in
                   whose
                   praises
                   he
                   outlives
                   himself
                   ,
                   must
                   also
                   shortly
                   dye
                   ,
                   and
                   that
                   then
                   his
                   Fame
                   will
                   have
                   a
                   Funeral
                   ,
                   as
                   well
                   as
                   himself
                   .
                
                 These
                 perhaps
                 ,
                 or
                 such
                 like
                 Considerations
                 ,
                 may
                 prevail
                 with
                 your
                 Ladyship
                 and
                 a
                 few
                 more
                 thinking
                 Persons
                 ,
                 to
                 have
                 but
                 a
                 very
                 cold
                 and
                 indifferent
                 regard
                 for
                 the
                 Reputation
                 of
                 Learning
                 
                 and
                 Knowledge
                 :
                 But
                 as
                 for
                 the
                 generality
                 of
                 mankind
                 it
                 must
                 be
                 own'd
                 that
                 they
                 are
                 fond
                 of
                 it
                 to
                 a
                 strange
                 degree
                 ,
                 and
                 are
                 more
                 concern'd
                 to
                 be
                 accounted
                 Wise
                 and
                 Learned
                 ,
                 than
                 really
                 to
                 be
                 so
                 .
                 Otherwise
                 I
                 question
                 whether
                 our
                 Libraries
                 would
                 be
                 so
                 full
                 as
                 they
                 are
                 .
              
            
             
               
                 X.
                 
              
               
                 But
                 now
                 ,
                 tho
                 the
                 generality
                 of
                 men
                 be
                 so
                 passionately
                 and
                 keenly
                 set
                 upon
                 the
                 fame
                 of
                 being
                 Learned
                 and
                 Knowing
                 ,
                 yet
                 (
                 so
                 little
                 hath
                 Nature
                 design'd
                 to
                 gratify
                 this
                 ambitious
                 humour
                 )
                 there
                 are
                 but
                 a
                 very
                 few
                 that
                 have
                 either
                 a
                 Genius
                 and
                 inclination
                 for
                 
                   Learning
                   it self
                
                 ,
                 or
                 a
                 capacity
                 of
                 attaining
                 to
                 it
                 .
                 Not
                 an
                 Inclination
                 ,
                 because
                 there
                 is
                 a
                 great
                 variety
                 in
                 the
                 Speculative
                 ,
                 as
                 well
                 as
                 Moral
                 inclinations
                 of
                 men
                 ,
                 one
                 being
                 naturally
                 disposed
                 to
                 this
                 sort
                 of
                 study
                 ,
                 and
                 another
                 to
                 that
                 ,
                 whereas
                 true
                 Knowledge
                 whatever
                 it
                 be
                 (
                 which
                 shall
                 be
                 consider'd
                 in
                 its
                 due
                 place
                 )
                 is
                 of
                 
                 one
                 determinate
                 kind
                 or
                 nature
                 in
                 general
                 ,
                 and
                 consequently
                 must
                 require
                 a
                 certain
                 peculiar
                 frame
                 and
                 disposition
                 of
                 mind
                 .
                 Not
                 a
                 capacity
                 ,
                 because
                 the
                 generality
                 of
                 men
                 are
                 known
                 to
                 have
                 but
                 indifferent
                 Intellectuals
                 ,
                 suited
                 to
                 the
                 exigencies
                 of
                 common
                 life
                 ,
                 when
                 as
                 true
                 knowledge
                 (
                 what
                 ever
                 it
                 be
                 )
                 must
                 be
                 supposed
                 to
                 be
                 a
                 thing
                 of
                 uncommon
                 difficulty
                 ,
                 and
                 the
                 study
                 of
                 it
                 a
                 work
                 fit
                 only
                 for
                 sublimer
                 wits
                 ,
                 the
                 more
                 elevated
                 and
                 Awaken'd
                 part
                 of
                 Mankind
                 .
              
            
             
               
                 XI
                 .
              
               
                 Now
                 put
                 these
                 two
                 things
                 together
                 ,
                 that
                 almost
                 all
                 men
                 would
                 fain
                 be
                 thought
                 Learned
                 and
                 Knowing
                 ,
                 and
                 that
                 there
                 is
                 but
                 here
                 and
                 there
                 one
                 that
                 is
                 Naturally
                 made
                 and
                 fitted
                 for
                 true
                 Knowledge
                 ,
                 and
                 then
                 consider
                 what
                 is
                 like
                 to
                 be
                 the
                 result
                 of
                 this
                 Complication
                 .
                 Why
                 ,
                 the
                 Latter
                 Few
                 may
                 succeed
                 well
                 in
                 the
                 search
                 of
                 what
                 they
                 were
                 naturally
                 qualified
                 for
                 ,
                 and
                 having
                 attain'd
                 to
                 a
                 
                 Competency
                 of
                 true
                 Knowledge
                 ,
                 such
                 as
                 is
                 Perfective
                 of
                 the
                 Understanding
                 ,
                 they
                 find
                 themselves
                 under
                 no
                 Temptation
                 to
                 place
                 it
                 in
                 any
                 thing
                 else
                 ,
                 or
                 to
                 bring
                 into
                 Credit
                 any
                 other
                 sort
                 of
                 knowledge
                 .
                 Because
                 having
                 arrived
                 so
                 far
                 ,
                 they
                 are
                 either
                 wise
                 enough
                 to
                 undervalue
                 the
                 Fame
                 of
                 being
                 Learned
                 ,
                 or
                 else
                 despair
                 not
                 of
                 attaining
                 it
                 by
                 their
                 Proficiency
                 in
                 
                   True
                   Knowledge
                
                 .
                 Here
                 therefore
                 they
                 take
                 up
                 their
                 rest
                 .
              
            
             
               
                 XII
                 .
              
               
                 But
                 now
                 what
                 shall
                 we
                 do
                 with
                 the
                 others
                 ?
                 Are
                 they
                 to
                 be
                 perswaded
                 that
                 they
                 are
                 not
                 of
                 a
                 Make
                 for
                 the
                 Study
                 and
                 attainment
                 of
                 Learning
                 ?
                 You
                 'll
                 find
                 it
                 tough
                 work
                 to
                 convince
                 them
                 of
                 that
                 .
                 But
                 suppose
                 it
                 possible
                 that
                 they
                 could
                 be
                 made
                 sensible
                 that
                 they
                 are
                 not
                 like
                 to
                 Commence
                 very
                 Learned
                 and
                 Knowing
                 ,
                 yet
                 all
                 the
                 World
                 shall
                 never
                 be
                 able
                 to
                 perswade
                 them
                 to
                 lay
                 aside
                 that
                 Natural
                 itch
                 of
                 being
                 
                 
                   so
                   accounted
                
                 .
                 But
                 you
                 'll
                 say
                 ,
                 tho
                 this
                 Inclination
                 be
                 too
                 Natural
                 and
                 inbred
                 to
                 be
                 quite
                 
                   laid
                   aside
                
                 ,
                 yet
                 there
                 's
                 hopes
                 it
                 may
                 be
                 Govern'd
                 .
                 No
                 nor
                 that
                 neither
                 .
                 They
                 must
                 put
                 in
                 for
                 the
                 Prize
                 ,
                 and
                 't
                 is
                 in
                 vain
                 to
                 disswade
                 them
                 from
                 it
                 .
                 But
                 they
                 must
                 despair
                 of
                 ever
                 winning
                 it
                 in
                 a
                 fair
                 way
                 ,
                 being
                 supposed
                 not
                 able
                 to
                 reach
                 the
                 Tree
                 of
                 Knowledge
                 .
                 True.
                 They
                 have
                 therefore
                 but
                 one
                 way
                 left
                 ,
                 and
                 that
                 is
                 ,
                 to
                 
                   turn
                   the
                   Tables
                
                 ,
                 and
                 cry
                 up
                 something
                 or
                 other
                 for
                 Learning
                 which
                 they
                 are
                 capable
                 of
                 .
                 No
                 matter
                 whether
                 it
                 deserve
                 that
                 name
                 ,
                 that
                 is
                 ,
                 whether
                 it
                 be
                 really
                 perfective
                 of
                 the
                 Rational
                 Part
                 or
                 no
                 ,
                 't
                 is
                 enough
                 if
                 they
                 can
                 reach
                 it
                 .
                 For
                 those
                 that
                 can't
                 compass
                 true
                 Riches
                 ,
                 and
                 yet
                 will
                 have
                 the
                 Name
                 and
                 credit
                 of
                 it
                 ,
                 are
                 put
                 upon
                 the
                 Necessity
                 of
                 Coyning
                 and
                 Counterfeiting
                 .
              
            
             
               
                 XIII
                 .
              
               
                 And
                 truly
                 this
                 Supposition
                 seems
                 to
                 me
                 so
                 very
                 reasonable
                 ,
                 
                 that
                 were
                 experience
                 altogether
                 Silent
                 in
                 the
                 Case
                 ,
                 and
                 were
                 I
                 utterly
                 unacquainted
                 with
                 the
                 State
                 of
                 Learning
                 in
                 the
                 World
                 ,
                 yet
                 if
                 I
                 had
                 a
                 Draught
                 given
                 me
                 of
                 Human
                 Nature
                 ,
                 and
                 were
                 told
                 how
                 much
                 the
                 Ambition
                 of
                 being
                 esteem'd
                 as
                 Learned
                 and
                 Knowing
                 exceeds
                 both
                 the
                 Desire
                 and
                 the
                 Ability
                 to
                 be
                 so
                 ,
                 and
                 were
                 then
                 ask'd
                 what
                 I
                 thought
                 would
                 be
                 the
                 Intellectual
                 Conduct
                 of
                 Human
                 Life
                 ,
                 I
                 should
                 without
                 any
                 further
                 enquiry
                 conclude
                 that
                 in
                 all
                 probability
                 Men
                 would
                 generally
                 place
                 Learning
                 and
                 Knowledge
                 in
                 such
                 things
                 as
                 signifie
                 little
                 or
                 nothing
                 to
                 the
                 Perfection
                 of
                 the
                 understanding
                 .
              
            
             
               
                 XIV
                 .
              
               
                 But
                 from
                 grounds
                 of
                 Probability
                 that
                 they
                 should
                 do
                 so
                 ,
                 let
                 us
                 proceed
                 to
                 prove
                 directly
                 that
                 they
                 do
                 so
                 .
                 Now
                 in
                 this
                 Charge
                 there
                 is
                 something
                 supposed
                 ,
                 and
                 something
                 asserted
                 .
                 The
                 supposition
                 is
                 that
                 there
                 are
                 some
                 things
                 ,
                 
                 the
                 knowledge
                 of
                 which
                 is
                 little
                 or
                 nothing
                 Perfective
                 of
                 the
                 understanding
                 .
                 The
                 Assertion
                 is
                 ,
                 that
                 Learning
                 is
                 generally
                 placed
                 in
                 the
                 knowledge
                 of
                 such
                 things
                 .
                 The
                 Proof
                 of
                 the
                 Supposition
                 will
                 ingage
                 my
                 Pen
                 upon
                 the
                 discussion
                 of
                 a
                 very
                 Gurious
                 and
                 
                   weighty
                   Question
                
                 ,
                 wherein
                 the
                 Perfection
                 of
                 the
                 understanding
                 does
                 consist
                 ,
                 or
                 what
                 it
                 is
                 that
                 is
                 Perfective
                 of
                 the
                 Understanding
                 ?
                 Which
                 when
                 we
                 have
                 duly
                 fix'd
                 and
                 stated
                 ,
                 we
                 shall
                 then
                 have
                 a
                 certain
                 Measure
                 to
                 go
                 by
                 in
                 the
                 Proof
                 of
                 the
                 Assertion
                 .
              
            
             
               
                 XV.
                 
              
               
                 To
                 the
                 Question
                 then
                 I
                 answer
                 ,
                 that
                 the
                 Perfection
                 of
                 the
                 Understanding
                 ,
                 as
                 that
                 of
                 the
                 will
                 ,
                 is
                 either
                 Formal
                 or
                 Objective
                 .
                 The
                 
                   Formal
                   Perfection
                
                 of
                 the
                 understanding
                 ,
                 as
                 that
                 of
                 the
                 will
                 ,
                 is
                 no
                 other
                 than
                 its
                 Exercise
                 or
                 Operation
                 ,
                 which
                 is
                 Thinking
                 and
                 Perception
                 ,
                 as
                 that
                 of
                 the
                 other
                 is
                 Willing
                 and
                 Chusing
                 .
                 According
                 to
                 the
                 
                 vulgar
                 Maxim
                 ,
                 that
                 
                   the
                   Perfection
                   of
                   every
                   thing
                   is
                   its
                   Operation
                   ,
                
                 which
                 must
                 be
                 understood
                 only
                 of
                 the
                 
                   Formal
                   Perfection
                
                 .
                 The
                 
                   Objective
                   Perfection
                
                 of
                 the
                 understanding
                 is
                 Truth
                 ,
                 as
                 that
                 of
                 the
                 will
                 is
                 Good.
                 The
                 Result
                 of
                 these
                 two
                 Perfections
                 joyn'd
                 together
                 ,
                 is
                 what
                 in
                 the
                 understanding
                 we
                 call
                 Knowledge
                 ,
                 and
                 what
                 in
                 the
                 will
                 we
                 call
                 Vertue
                 .
              
            
             
               
                 XVI
                 .
              
               
                 Our
                 concern
                 is
                 not
                 at
                 present
                 with
                 the
                 Formal
                 ,
                 but
                 with
                 the
                 Objective
                 Perfection
                 of
                 the
                 understanding
                 .
                 This
                 we
                 have
                 said
                 in
                 general
                 to
                 be
                 Truth
                 ,
                 as
                 that
                 of
                 the
                 will
                 is
                 Good.
                 And
                 thus
                 far
                 there
                 is
                 neither
                 Difficulty
                 ,
                 nor
                 Controversie
                 .
                 All
                 therefore
                 that
                 further
                 remains
                 to
                 be
                 here
                 considerd
                 ,
                 is
                 ,
                 what
                 Truth
                 that
                 is
                 which
                 is
                 the
                 Objective
                 Perfection
                 of
                 the
                 understanding
                 ,
                 or
                 ,
                 what
                 Truth
                 that
                 is
                 ,
                 in
                 the
                 Knowledge
                 of
                 which
                 the
                 Perfection
                 of
                 the
                 understanding
                 does
                 consist
                 ,
              
            
             
               
               
                 XVII
                 .
              
               
                 Now
                 since
                 there
                 is
                 so
                 great
                 a
                 Proportion
                 and
                 Correspondence
                 between
                 the
                 understanding
                 and
                 the
                 will
                 ,
                 and
                 the
                 Perfection
                 of
                 each
                 ,
                 the
                 first
                 entrance
                 we
                 shall
                 make
                 upon
                 the
                 Resolution
                 of
                 this
                 Question
                 shall
                 be
                 to
                 consider
                 ,
                 what
                 good
                 that
                 is
                 which
                 is
                 the
                 Objective
                 Perfection
                 of
                 the
                 will
                 ,
                 or
                 ,
                 what
                 good
                 that
                 is
                 in
                 the
                 desiring
                 and
                 embracing
                 of
                 which
                 the
                 Perfection
                 of
                 the
                 will
                 does
                 consist
                 .
                 Which
                 being
                 determin'd
                 ,
                 will
                 afford
                 at
                 least
                 a
                 
                   Fair
                   Ground
                
                 and
                 Occasion
                 ,
                 tho
                 not
                 an
                 
                   infallible
                   Measure
                
                 for
                 the
                 determination
                 of
                 the
                 other
                 .
              
            
             
               
                 XVIII
                 .
              
               
                 Here
                 then
                 't
                 will
                 be
                 necessary
                 to
                 premise
                 a
                 Consideration
                 of
                 the
                 Kinds
                 of
                 good
                 .
                 The
                 most
                 general
                 distribution
                 of
                 which
                 I
                 conceive
                 to
                 be
                 into
                 these
                 two
                 ,
                 Necessary
                 and
                 Contingent
                 good
                 .
                 By
                 necessary
                 good
                 I
                 understand
                 that
                 which
                 cannot
                 but
                 be
                 good
                 ,
                 that
                 which
                 is
                 always
                 and
                 immutably
                 good
                 .
                 And
                 
                 this
                 comprizes
                 under
                 it
                 the
                 good
                 of
                 the
                 End
                 which
                 is
                 desireable
                 for
                 it self
                 ,
                 commonly
                 called
                 
                   Pleasant
                   good
                
                 .
                 And
                 the
                 good
                 of
                 the
                 Means
                 ,
                 which
                 has
                 an
                 immutable
                 connexion
                 with
                 it
                 ,
                 and
                 is
                 desirable
                 for
                 the
                 other
                 ,
                 commonly
                 call'd
                 
                   Profitable
                   Good.
                
                 By
                 Contingent
                 good
                 I
                 understand
                 that
                 which
                 may
                 ,
                 or
                 may
                 not
                 be
                 good
                 ,
                 and
                 is
                 good
                 ,
                 whenever
                 it
                 is
                 so
                 ,
                 only
                 upon
                 a
                 Positive
                 account
                 ,
                 because
                 enjoyn'd
                 by
                 the
                 Will
                 of
                 a
                 Competent
                 Authority
                 .
                 This
                 can
                 never
                 be
                 the
                 good
                 of
                 the
                 End
                 ,
                 or
                 a
                 self-desirable
                 Good
                 ;
                 nor
                 can
                 it
                 be
                 such
                 a
                 good
                 of
                 the
                 Means
                 as
                 has
                 a
                 Natural
                 and
                 immutable
                 connexion
                 with
                 it
                 ;
                 but
                 is
                 always
                 an
                 Arbitrary
                 and
                 Mutable
                 Means
                 .
              
            
             
               
                 XIX
                 .
              
               
                 This
                 being
                 briefly
                 premised
                 ,
                 I
                 shall
                 venture
                 to
                 assert
                 that
                 that
                 good
                 which
                 is
                 the
                 Objective
                 Perfection
                 of
                 the
                 Will
                 is
                 
                   Necessary
                   Good.
                
                 Either
                 that
                 which
                 is
                 Self-desirable
                 ,
                 as
                 God
                 the
                 Universal
                 ,
                 or
                 
                 any
                 other
                 particular
                 pleasant
                 good
                 .
                 Or
                 else
                 that
                 which
                 has
                 an
                 
                   immutable
                   Connexion
                
                 with
                 it
                 ,
                 as
                 Moral
                 good
                 .
                 As
                 for
                 Contingent
                 good
                 ,
                 that
                 is
                 no
                 otherwise
                 perfective
                 of
                 the
                 Will
                 ,
                 than
                 in
                 the
                 force
                 and
                 vertue
                 of
                 the
                 necessary
                 good
                 .
                 For
                 Obedience
                 to
                 a
                 positive
                 Law
                 is
                 no
                 otherwise
                 a
                 Vertue
                 ,
                 than
                 as
                 't
                 is
                 included
                 in
                 some
                 general
                 natural
                 Law
                 ,
                 whereof
                 't
                 is
                 a
                 contingent
                 instance
                 .
                 Which
                 is
                 also
                 the
                 ground
                 commonly
                 assign'd
                 by
                 Casuists
                 ,
                 why
                 Human
                 Laws
                 oblige
                 in
                 Conscience
                 .
                 According
                 to
                 that
                 of
                 Aquinas
                 ,
                 Lex
                 Humana
                 Obligat
                 in
                 Conscientia
                 ,
                 quatenus
                 participat
                 legem
                 aeternam
                 &
                 Naturalem
                 .
                 
                   An
                   Human
                   Law
                   obliges
                   in
                   Conscience
                   as
                   much
                   as
                   it
                   partakes
                   of
                   the
                   Eternal
                   and
                   Natural
                   Law.
                
                 That
                 is
                 ,
                 as
                 far
                 as
                 it
                 is
                 founded
                 ,
                 or
                 relies
                 upon
                 the
                 immutable
                 will
                 of
                 God
                 and
                 the
                 Dictate
                 of
                 Natural
                 Reason
                 .
              
            
             
               
                 XX.
                 
              
               
                 This
                 is
                 too
                 plain
                 to
                 need
                 much
                 Proof
                 ,
                 though
                 not
                 so
                 plain
                 but
                 
                 that
                 it
                 may
                 be
                 demonstrated
                 .
                 If
                 then
                 a
                 Reason
                 be
                 demanded
                 why
                 the
                 objective
                 Perfection
                 of
                 the
                 Will
                 is
                 only
                 necessary
                 ,
                 not
                 contingent
                 good
                 ,
                 't
                 will
                 be
                 sufficient
                 to
                 say
                 ,
                 that
                 that
                 only
                 is
                 Perfective
                 of
                 the
                 Will
                 ,
                 which
                 naturally
                 ,
                 and
                 of
                 it self
                 ,
                 makes
                 it
                 Happy
                 ,
                 and
                 wherein
                 she
                 can
                 acquiesce
                 with
                 satisfaction
                 and
                 delight
                 .
                 But
                 this
                 is
                 only
                 necessary
                 good
                 ,
                 that
                 which
                 is
                 essentially
                 ,
                 intrinsically
                 ,
                 and
                 immutably
                 good
                 ,
                 either
                 as
                 the
                 End
                 ,
                 or
                 as
                 having
                 a
                 
                   Natural
                   Connexion
                
                 with
                 it
                 ,
                 either
                 of
                 which
                 involves
                 Happiness
                 .
                 As
                 for
                 contingent
                 good
                 ,
                 that
                 is
                 supposed
                 to
                 be
                 of
                 it self
                 indifferent
                 as
                 to
                 Happiness
                 ,
                 and
                 tho
                 by
                 positive
                 Ordination
                 it
                 may
                 be
                 made
                 a
                 condition
                 of
                 it
                 ,
                 yet
                 still
                 it
                 contributes
                 to
                 it
                 only
                 as
                 an
                 
                   Arbitrary
                   Means
                
                 ,
                 which
                 has
                 no
                 inward
                 goodness
                 in
                 it self
                 ,
                 and
                 whose
                 whole
                 Moral
                 Excellency
                 is
                 deriv'd
                 from
                 some
                 general
                 Law
                 of
                 Reason
                 ,
                 whereof
                 't
                 is
                 an
                 instance
                 by
                 accident
                 ,
                 and
                 in
                 vertue
                 whereof
                 
                 it
                 obliges
                 .
                 
                 Thus
                 
                 Moses's
                 striking
                 the
                 Rock
                 ,
                 had
                 nothing
                 morally
                 good
                 or
                 perfective
                 of
                 the
                 Will
                 in
                 it
                 ,
                 but
                 only
                 as
                 't
                 was
                 an
                 Instance
                 of
                 that
                 
                   General
                   Law
                
                 of
                 obeying
                 the
                 Divine
                 Will
                 in
                 all
                 things
                 .
                 Nor
                 did
                 the
                 Vertue
                 of
                 Moses
                 consist
                 ,
                 properly
                 and
                 strictly
                 speaking
                 ,
                 in
                 striking
                 the
                 Rock
                 ,
                 but
                 in
                 Obeying
                 God
                 by
                 striking
                 the
                 Rock
                 .
              
            
             
               
                 XXI
                 .
              
               
                 By
                 this
                 it
                 appears
                 what
                 good
                 that
                 is
                 ,
                 in
                 the
                 desiring
                 and
                 embracing
                 of
                 which
                 the
                 Moral
                 Perfection
                 of
                 the
                 Will
                 does
                 properly
                 and
                 ultimately
                 consist
                 .
                 That
                 it
                 is
                 Necessary
                 ,
                 not
                 Contingent
                 good
                 .
                 Whence
                 we
                 may
                 take
                 instruction
                 how
                 to
                 state
                 the
                 Perfection
                 of
                 the
                 understanding
                 ,
                 which
                 we
                 shall
                 do
                 by
                 following
                 the
                 same
                 Common
                 Measure
                 .
                 First
                 then
                 be
                 it
                 here
                 also
                 premised
                 ,
                 that
                 as
                 in
                 relation
                 to
                 the
                 Will
                 ,
                 all
                 good
                 is
                 either
                 Necessary
                 or
                 Contingent
                 ,
                 so
                 in
                 relation
                 to
                 the
                 Understanding
                 ,
                 all
                 Truth
                 is
                 either
                 Necessary
                 or
                 Contingent
                 .
                 For
                 besides
                 
                 the
                 immediateness
                 of
                 the
                 Opposition
                 ,
                 which
                 is
                 Contradictory
                 ,
                 I
                 further
                 consider
                 ,
                 that
                 that
                 must
                 be
                 the
                 Adaequate
                 division
                 of
                 Truth
                 which
                 is
                 of
                 Being
                 ,
                 Truth
                 being
                 a
                 property
                 of
                 Being
                 ,
                 and
                 such
                 a
                 one
                 ,
                 as
                 tho
                 formally
                 and
                 Abstractly
                 different
                 (
                 for
                 the
                 subject
                 must
                 never
                 be
                 included
                 in
                 the
                 Precise
                 Reason
                 of
                 the
                 Property
                 )
                 is
                 yet
                 Materially
                 ,
                 and
                 Concretely
                 the
                 same
                 with
                 it
                 .
                 But
                 now
                 Necessary
                 and
                 Contingent
                 is
                 the
                 Adequate
                 Division
                 of
                 Being
                 ,
                 therefore
                 also
                 of
                 Truth
                 .
              
            
             
               
                 XXII
                 .
              
               
                 By
                 Necessary
                 Truth
                 I
                 understand
                 that
                 which
                 cannot
                 but
                 be
                 True
                 ,
                 that
                 which
                 is
                 always
                 and
                 immutably
                 True.
                 Such
                 is
                 God
                 among
                 
                   Simple
                   Truths
                
                 ,
                 who
                 is
                 immutably
                 what
                 he
                 is
                 ,
                 and
                 all
                 the
                 
                   Divine
                   Ideas
                
                 which
                 (
                 as
                 I
                 have
                 elsewhere
                 abundantly
                 explain'd
                 it
                 )
                 are
                 the
                 very
                 Essence
                 of
                 God
                 ,
                 
                 as
                 variously
                 imitable
                 or
                 participable
                 ,
                 thus
                 or
                 thus
                 .
                 Such
                 also
                 among
                 
                   Complex
                   
                   Truths
                
                 are
                 all
                 Propositions
                 of
                 Eternal
                 Truth
                 ,
                 whether
                 Absolute
                 or
                 Hypothetical
                 ,
                 with
                 all
                 their
                 regular
                 Inferences
                 and
                 Conclusions
                 ,
                 which
                 (
                 as
                 I
                 have
                 also
                 elsewhere
                 shewn
                 )
                 are
                 nothing
                 else
                 but
                 the
                 
                   Divine
                   Ideas
                
                 themselves
                 as
                 they
                 respect
                 each
                 other
                 according
                 to
                 their
                 several
                 immutable
                 Habitudes
                 and
                 Combinations
                 .
                 
              
            
             
               
                 XXIII
                 .
              
               
                 By
                 Contingent
                 Truth
                 I
                 understand
                 that
                 which
                 may
                 or
                 may
                 not
                 be
                 True
                 ,
                 that
                 whose
                 Truth
                 depends
                 not
                 upon
                 the
                 Essence
                 of
                 God.
                 (
                 That
                 Ground
                 and
                 Pillar
                 of
                 all
                 Necessary
                 Truth
                 )
                 but
                 only
                 upon
                 his
                 
                   Meer
                   Will
                
                 and
                 free
                 Pleasure
                 ,
                 either
                 decreeing
                 or
                 permitting
                 .
                 Such
                 among
                 
                   Simple
                   Truths
                
                 are
                 all
                 Created
                 Beings
                 ,
                 the
                 whole
                 Ectypal
                 World
                 ,
                 and
                 all
                 things
                 in
                 it
                 ,
                 which
                 tho
                 made
                 according
                 to
                 the
                 Eternal
                 and
                 Immutable
                 Patterns
                 of
                 the
                 Divine
                 Ideas
                 or
                 Archetypal
                 World
                 ,
                 yet
                 in
                 themselves
                 are
                 Temporary
                 and
                 Mutable
                 .
                 Such
                 also
                 among
                 
                 
                   Complex
                   Truths
                
                 are
                 all
                 those
                 Propositions
                 the
                 Terms
                 of
                 which
                 have
                 no
                 Essential
                 or
                 Immutable
                 Connexion
                 with
                 each
                 other
                 ,
                 but
                 are
                 so
                 and
                 so
                 combined
                 and
                 related
                 ,
                 meerly
                 by
                 the
                 Decree
                 or
                 Permission
                 of
                 him
                 ,
                 who
                 is
                 the
                 Author
                 of
                 whatever
                 is
                 besides
                 himself
                 .
              
            
             
               
                 XXIV
                 .
              
               
                 Under
                 the
                 First
                 order
                 of
                 Truths
                 are
                 comprehended
                 all
                 those
                 things
                 which
                 are
                 the
                 Matter
                 of
                 those
                 Arts
                 and
                 Sciences
                 which
                 are
                 built
                 upon
                 Stable
                 and
                 immoveable
                 Foundations
                 ,
                 which
                 depend
                 not
                 upon
                 the
                 System
                 of
                 the
                 Present
                 World
                 ,
                 but
                 were
                 antecedent
                 to
                 it
                 ,
                 and
                 might
                 have
                 been
                 study'd
                 before
                 't
                 was
                 made
                 ,
                 and
                 according
                 to
                 which
                 the
                 World
                 it self
                 was
                 made
                 ,
                 such
                 as
                 
                   Theology
                   ,
                   Metaphysics
                   ,
                   Morality
                   ,
                   Geometry
                   ,
                
                 &c.
                 together
                 with
                 all
                 those
                 unchangeable
                 Rules
                 and
                 Measures
                 of
                 Reason
                 and
                 Consequence
                 which
                 are
                 to
                 be
                 used
                 about
                 them
                 all
                 ,
                 which
                 is
                 the
                 Subject
                 of
                 that
                 Art
                 or
                 Science
                 we
                 call
                 
                 Logic.
                 Under
                 the
                 second
                 order
                 are
                 comprehended
                 all
                 Matters
                 of
                 Fact
                 ,
                 all
                 
                   Temporary
                   Events
                
                 ,
                 all
                 Natural
                 or
                 
                   Artificial
                   Effects
                
                 ,
                 &c.
                 
                 Which
                 are
                 the
                 Matter
                 of
                 all
                 Arbitrary
                 and
                 Mutable
                 Sciences
                 ;
                 as
                 
                   History
                   ,
                   Chronology
                   ,
                   Knowledge
                
                 of
                 Tongues
                 ,
                 &c.
                 
                 Which
                 began
                 with
                 this
                 
                   Mundan
                   System
                
                 ,
                 and
                 stand
                 or
                 fall
                 with
                 it
                 .
              
            
             
               
                 XXV
                 .
              
               
                 Now
                 as
                 that
                 good
                 which
                 is
                 Primely
                 and
                 properly
                 Perfective
                 of
                 the
                 Will
                 is
                 
                   Necessary
                   good
                
                 ,
                 so
                 following
                 the
                 same
                 Proportion
                 I
                 shall
                 not
                 doubt
                 to
                 assert
                 ,
                 that
                 that
                 Truth
                 which
                 is
                 Primely
                 and
                 Properly
                 Perfective
                 of
                 the
                 Understanding
                 is
                 also
                 
                   Necessary
                   Truth
                
                 .
                 And
                 as
                 
                   Contingent
                   good
                
                 is
                 no
                 otherwise
                 Perfective
                 of
                 the
                 Will
                 ,
                 than
                 in
                 the
                 Force
                 and
                 Vertue
                 of
                 the
                 
                   Necessary
                   good
                
                 (
                 as
                 was
                 above
                 Explain'd
                 )
                 so
                 likewise
                 Contingent
                 Truth
                 ,
                 is
                 no
                 otherwise
                 Perfective
                 of
                 the
                 understanding
                 than
                 in
                 the
                 Force
                 and
                 Vertue
                 of
                 Necessary
                 
                 Truth
                 ,
                 that
                 is
                 ,
                 of
                 the
                 
                   Divine
                   Ideas
                
                 wherein
                 't
                 is
                 contain'd
                 .
                 As
                 for
                 Example
                 ,
                 when
                 I
                 Speculate
                 some
                 Particular
                 Artificial
                 Triangle
                 which
                 is
                 a
                 Contingent
                 Simple
                 Truth
                 ,
                 it
                 is
                 no
                 otherwise
                 Perfective
                 of
                 my
                 Understanding
                 than
                 as
                 it
                 is
                 beheld
                 in
                 its
                 Necessary
                 and
                 Immutable
                 Nature
                 ,
                 or
                 (
                 which
                 is
                 all
                 one
                 )
                 in
                 the
                 
                   Divine
                   Idea
                
                 .
                 And
                 thus
                 again
                 when
                 I
                 form
                 a
                 Proposition
                 concerning
                 this
                 Triangle
                 ,
                 by
                 ascribing
                 to
                 it
                 some
                 Property
                 or
                 other
                 ,
                 which
                 is
                 a
                 Contingent
                 Complex
                 Truth
                 ,
                 this
                 again
                 is
                 no
                 otherwise
                 Perfective
                 of
                 my
                 Understanding
                 than
                 as
                 it
                 belongs
                 to
                 ,
                 and
                 is
                 beheld
                 in
                 the
                 Nature
                 of
                 a
                 Triangle
                 in
                 Common
                 ,
                 which
                 is
                 Necessary
                 and
                 Immutable
                 ,
                 being
                 no
                 other
                 than
                 an
                 Idea
                 ,
                 or
                 a
                 
                   Determinate
                   Mode
                
                 of
                 the
                 
                   Divine
                   Omniformity
                
                 .
                 So
                 that
                 at
                 length
                 the
                 Perfection
                 of
                 the
                 understanding
                 is
                 resolv'd
                 into
                 the
                 Knowledge
                 of
                 Necessary
                 Truth
                 ,
                 which
                 is
                 its
                 only
                 Objective
                 Perfection
                 ;
                 that
                 
                 which
                 is
                 Contingent
                 being
                 no
                 way
                 perfective
                 of
                 it
                 ,
                 but
                 only
                 in
                 vertue
                 of
                 the
                 other
                 .
              
            
             
               
                 XXVI
                 .
              
               
                 I
                 am
                 (
                 Madam
                 )
                 very
                 sensible
                 how
                 strange
                 and
                 Paradoxical
                 this
                 way
                 of
                 Philosophizing
                 will
                 seem
                 to
                 those
                 who
                 are
                 either
                 unaddicted
                 to
                 Meditation
                 in
                 general
                 ,
                 or
                 not
                 conversant
                 in
                 Theories
                 of
                 this
                 kind
                 ,
                 and
                 therefore
                 for
                 
                   their
                   sakes
                
                 ,
                 rather
                 than
                 for
                 any
                 inevidence
                 of
                 the
                 Argument
                 ,
                 I
                 will
                 give
                 some
                 Proof
                 and
                 Confirmation
                 of
                 it
                 ,
                 which
                 I
                 will
                 so
                 order
                 ,
                 that
                 it
                 shall
                 be
                 an
                 Explanation
                 at
                 the
                 same
                 time
                 .
                 I
                 will
                 therefore
                 first
                 shew
                 that
                 't
                 is
                 so
                 ,
                 and
                 secondly
                 ,
                 how
                 and
                 why
                 't
                 is
                 so
                 .
                 That
                 it
                 is
                 so
                 I
                 prove
                 thus
                 :
                 First
                 ,
                 I
                 suppose
                 that
                 God
                 was
                 once
                 when
                 there
                 was
                 nothing
                 besides
                 God.
                 Again
                 ,
                 I
                 suppose
                 that
                 as
                 the
                 Being
                 of
                 God
                 did
                 go
                 before
                 all
                 other
                 being
                 in
                 Order
                 of
                 time
                 ,
                 so
                 in
                 Order
                 of
                 Nature
                 it
                 was
                 antecedent
                 even
                 to
                 the
                 Will
                 of
                 Creating
                 ,
                 putting
                 ,
                 or
                 permitting
                 any
                 
                 thing
                 .
                 Again
                 ,
                 I
                 suppose
                 that
                 there
                 was
                 therefore
                 then
                 no
                 other
                 Truth
                 but
                 necessary
                 Truth
                 ,
                 that
                 is
                 ,
                 the
                 Divine
                 Ideas
                 with
                 their
                 several
                 Habitudes
                 and
                 Complications
                 .
                 I
                 suppose
                 again
                 ,
                 that
                 therefore
                 God
                 must
                 be
                 consider'd
                 as
                 knowing
                 then
                 only
                 these
                 
                   necessary
                   Truths
                
                 .
                 And
                 yet
                 I
                 suppose
                 again
                 ,
                 that
                 God
                 was
                 as
                 perfect
                 then
                 as
                 he
                 is
                 now
                 ;
                 and
                 consequently
                 ,
                 that
                 the
                 Divine
                 Vnderstanding
                 was
                 as
                 perfect
                 then
                 as
                 now
                 ,
                 the
                 Nature
                 of
                 God
                 requiring
                 not
                 only
                 that
                 he
                 should
                 be
                 
                   Absolutely
                   Perfect
                
                 ,
                 but
                 that
                 he
                 should
                 be
                 so
                 in
                 himself
                 .
                 Whence
                 I
                 infer
                 ,
                 that
                 therefore
                 the
                 whole
                 Perfection
                 of
                 the
                 Divine
                 Understanding
                 is
                 to
                 be
                 resolv'd
                 into
                 the
                 sole
                 knowledge
                 of
                 
                   Necessary
                   Truths
                
                 ,
                 and
                 that
                 the
                 knowledge
                 of
                 
                   Contingent
                   Truth
                
                 gives
                 no
                 Perfection
                 to
                 it
                 ,
                 any
                 otherwise
                 than
                 as
                 't
                 is
                 beheld
                 in
                 that
                 which
                 is
                 necessary
                 ,
                 as
                 was
                 said
                 before
                 .
              
            
             
               
                 XXVII
                 .
              
               
                 From
                 this
                 Process
                 of
                 Reasoning
                 ,
                 
                 I
                 presume
                 't
                 is
                 sufficiently
                 evident
                 ,
                 that
                 the
                 Objective
                 Perfection
                 of
                 the
                 
                   Divine
                   Vnderstanding
                
                 is
                 only
                 
                   Necessary
                   Truth
                
                 ,
                 which
                 I
                 take
                 in
                 the
                 first
                 place
                 to
                 be
                 a
                 strong
                 ground
                 of
                 presumption
                 ,
                 that
                 the
                 Perfection
                 of
                 
                   Human
                   Vnderstanding
                
                 does
                 also
                 consist
                 in
                 the
                 same
                 .
                 But
                 to
                 make
                 it
                 further
                 plain
                 that
                 it
                 does
                 so
                 ,
                 I
                 suppose
                 again
                 ,
                 that
                 nothing
                 were
                 to
                 exist
                 but
                 only
                 God
                 ,
                 and
                 one
                 Intelligent
                 Being
                 ;
                 and
                 that
                 this
                 Intelligent
                 Being
                 had
                 the
                 full
                 and
                 perfect
                 fruition
                 of
                 God.
                 Upon
                 this
                 supposition
                 I
                 enquire
                 ,
                 whether
                 this
                 Intelligent
                 Being
                 would
                 be
                 perfectly
                 Happy
                 or
                 no
                 ?
                 Without
                 all
                 question
                 he
                 would
                 ,
                 as
                 enjoying
                 an
                 
                   All-sufficient
                   Good.
                
                 Well
                 ,
                 if
                 so
                 ,
                 then
                 he
                 must
                 be
                 perfectly
                 happy
                 in
                 his
                 Vnderstanding
                 .
                 And
                 yet
                 't
                 is
                 most
                 certain
                 ,
                 that
                 he
                 could
                 then
                 have
                 the
                 knowledge
                 of
                 very
                 little
                 more
                 than
                 
                   Necessary
                   Truth
                
                 ;
                 for
                 all
                 that
                 he
                 could
                 possibly
                 know
                 besides
                 ,
                 would
                 be
                 only
                 that
                 he
                 himself
                 did
                 exist
                 ,
                 and
                 that
                 he
                 knew
                 
                 these
                 Necessary
                 Truths
                 ,
                 and
                 that
                 he
                 was
                 happy
                 in
                 the
                 knowledge
                 of
                 them
                 ,
                 and
                 the
                 like
                 .
                 And
                 lest
                 the
                 knowledge
                 of
                 such
                 Contingencies
                 should
                 be
                 thought
                 any
                 Accumulation
                 to
                 his
                 Happiness
                 ,
                 we
                 will
                 carry
                 our
                 Hypothesis
                 a
                 little
                 further
                 ,
                 by
                 supposing
                 that
                 this
                 Intelligent
                 Being
                 were
                 not
                 to
                 attend
                 to
                 any
                 of
                 his
                 own
                 Perfections
                 ,
                 or
                 to
                 any
                 of
                 those
                 few
                 Contingent
                 Truths
                 resulting
                 from
                 them
                 ,
                 but
                 were
                 only
                 to
                 Contemplate
                 God
                 and
                 the
                 Divine
                 Ideas
                 ;
                 and
                 then
                 I
                 demand
                 whether
                 his
                 understanding
                 would
                 be
                 sufficiently
                 perfected
                 or
                 no
                 ?
                 'T
                 is
                 necessary
                 to
                 answer
                 in
                 the
                 Affirmative
                 ,
                 whence
                 't
                 is
                 also
                 as
                 necessary
                 to
                 conclude
                 ,
                 that
                 the
                 only
                 Objective
                 Perfection
                 of
                 our
                 understanding
                 is
                 
                   Necessary
                   Truth
                
                 .
              
            
             
               
                 XXVIII
                 .
              
               
                 This
                 I
                 think
                 sufficient
                 to
                 prove
                 that
                 
                   't
                   is
                   so
                
                 .
                 I
                 shall
                 now
                 briefly
                 explain
                 the
                 Mode
                 of
                 it
                 ,
                 by
                 shewing
                 how
                 and
                 why
                 't
                 is
                 so
                 ;
                 and
                 I
                 account
                 for
                 it
                 after
                 this
                 manner
                 .
                 
                 Necessary
                 Truth
                 is
                 the
                 same
                 with
                 the
                 Divine
                 Ideas
                 ;
                 and
                 accordingly
                 Plato
                 ,
                 I
                 remember
                 ,
                 calls
                 Science
                 a
                 
                   Participation
                   of
                   Ideas
                
                 ,
                 and
                 the
                 Divine
                 Ideas
                 are
                 the
                 very
                 Essence
                 of
                 God
                 ,
                 as
                 't
                 is
                 variously
                 imitable
                 according
                 to
                 its
                 Omniformity
                 :
                 Necessary
                 Truth
                 therefore
                 is
                 no
                 other
                 than
                 the
                 Essence
                 of
                 God
                 ,
                 the
                 very
                 Substance
                 of
                 the
                 Divinity
                 .
                 More
                 particularly
                 ,
                 it
                 is
                 the
                 same
                 with
                 the
                 Divine
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 the
                 second
                 Person
                 in
                 the
                 Holy
                 Triad
                 ,
                 who
                 is
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 as
                 Philo
                 speaks
                 ,
                 
                   the
                   Archetypal
                   Seal
                
                 ,
                 and
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 
                   the
                   Intellectual
                   World
                
                 ,
                 
                 and
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 
                   the
                   Archetypal
                   Paradigme
                
                 ,
                 and
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 
                   the
                   Idea
                   of
                   Ideas
                
                 .
                 Whom
                 also
                 the
                 Scripture
                 represents
                 as
                 the
                 Wisdom
                 of
                 his
                 Father
                 ,
                 and
                 as
                 the
                 Light
                 of
                 the
                 World
                 ,
                 and
                 who
                 inlightens
                 every
                 Man
                 that
                 comes
                 into
                 it
                 ,
                 not
                 only
                 Efficiently
                 (
                 as
                 't
                 is
                 vulgarly
                 understood
                 )
                 but
                 also
                 Formally
                 ,
                 he
                 himself
                 being
                 
                   the
                   Truth
                
                 ,
                 and
                 
                   the
                   Light
                
                 ,
                 in
                 which
                 we
                 see
                 all
                 things
                 .
              
            
             
               
               
                 XXIX
                 .
              
               
                 These
                 things
                 (
                 Madam
                 )
                 I
                 only
                 hint
                 to
                 you
                 ,
                 referring
                 you
                 for
                 further
                 satisfaction
                 to
                 your
                 deservedly
                 admired
                 Monsieur
                 Malebranche
                 in
                 his
                 
                   de
                   la
                   Recherche
                   de
                   la
                   Verité
                   ,
                
                 and
                 to
                 a
                 Treatise
                 of
                 mine
                 call'd
                 Reason
                 and
                 Religion
                 ;
                 where
                 I
                 have
                 purposely
                 treated
                 of
                 the
                 
                   Divine
                   Ideas
                
                 ,
                 and
                 of
                 our
                 seeing
                 all
                 things
                 in
                 them
                 :
                 In
                 which
                 however
                 whatever
                 is
                 deficient
                 shall
                 be
                 supplied
                 in
                 another
                 Latin
                 Treatise
                 of
                 a
                 larger
                 compass
                 ,
                 now
                 under
                 my
                 hands
                 ,
                 and
                 which
                 I
                 shall
                 communicate
                 to
                 the
                 World
                 e're
                 long
                 (
                 if
                 God
                 please
                 to
                 continue
                 my
                 Life
                 and
                 Health
                 )
                 under
                 the
                 Title
                 of
                 
                   Theoria
                   Mundi
                   Idealis
                   ,
                   sive
                   Metaphysica
                   Platonica
                   .
                
              
            
             
               
                 XXX
                 .
              
               
                 However
                 ,
                 lest
                 I
                 should
                 be
                 thought
                 to
                 proceed
                 upon
                 a
                 precarious
                 ground
                 ,
                 I
                 will
                 here
                 give
                 you
                 one
                 short
                 and
                 evident
                 Demonstration
                 that
                 Necessary
                 Truth
                 is
                 the
                 very
                 Essence
                 of
                 God
                 ,
                 and
                 then
                 advance
                 .
                 That
                 God
                 is
                 the
                 cause
                 
                 of
                 whatever
                 is
                 besides
                 himself
                 ,
                 or
                 that
                 whatever
                 is
                 ,
                 is
                 either
                 God
                 or
                 the
                 effect
                 of
                 God
                 ,
                 is
                 a
                 clear
                 and
                 acknowledg'd
                 principle
                 .
                 Upon
                 which
                 I
                 thus
                 argue
                 :
                 Necessary
                 Truth
                 is
                 either
                 God
                 ,
                 or
                 the
                 Effect
                 of
                 God.
                 But
                 it
                 is
                 not
                 the
                 Effect
                 of
                 God
                 ,
                 therefore
                 it
                 is
                 no
                 other
                 than
                 God
                 himself
                 .
              
            
             
               
                 XXXI
                 .
              
               
                 That
                 it
                 is
                 not
                 the
                 Effect
                 of
                 God
                 ,
                 is
                 evident
                 from
                 the
                 many
                 Absurdities
                 that
                 would
                 follow
                 upon
                 that
                 Supposition
                 .
                 For
                 first
                 ,
                 God
                 would
                 be
                 then
                 a
                 
                   Necessary
                   Agent
                
                 ;
                 for
                 if
                 Necessary
                 Truth
                 be
                 an
                 Effect
                 ,
                 't
                 is
                 a
                 Necessary
                 Effect
                 ,
                 and
                 a
                 Necessary
                 Effect
                 must
                 have
                 a
                 Necessary
                 Cause
                 .
                 Again
                 ,
                 God
                 would
                 not
                 only
                 be
                 a
                 Necessary
                 Agent
                 ,
                 but
                 also
                 (
                 which
                 is
                 worse
                 )
                 an
                 Vnintelligent
                 Agent
                 .
                 The
                 consequence
                 is
                 unavoidable
                 ,
                 for
                 if
                 Truth
                 be
                 the
                 Effect
                 of
                 God
                 ,
                 then
                 antecedently
                 to
                 the
                 effecting
                 of
                 it
                 ,
                 there
                 was
                 no
                 Truth
                 ,
                 and
                 consequently
                 no
                 Knowledge
                 .
                 Again
                 ,
                 if
                 Necessary
                 Truth
                 be
                 the
                 Effect
                 
                 of
                 God
                 ,
                 then
                 the
                 Perfection
                 of
                 the
                 Divine
                 Understanding
                 must
                 be
                 supposed
                 to
                 depend
                 upon
                 something
                 that
                 is
                 not
                 God
                 ;
                 nay
                 ,
                 upon
                 something
                 Created
                 by
                 God.
                 'T
                 will
                 follow
                 again
                 ,
                 that
                 God
                 has
                 made
                 something
                 which
                 he
                 cannot
                 destroy
                 .
                 And
                 lastly
                 ,
                 to
                 add
                 no
                 more
                 ,
                 if
                 Necessary
                 Truth
                 be
                 the
                 Effect
                 of
                 God
                 ,
                 then
                 there
                 will
                 be
                 something
                 Necessary
                 ,
                 Immutable
                 ,
                 and
                 Eternal
                 ,
                 &c.
                 besides
                 God.
                 The
                 Consequences
                 are
                 all
                 plain
                 ,
                 and
                 so
                 are
                 the
                 Absurdities
                 .
                 The
                 last
                 of
                 which
                 appeared
                 so
                 great
                 to
                 the
                 Excellent
                 
                   Monsieur
                   Poiret
                
                 ,
                 a
                 stiff
                 Opposer
                 of
                 your
                 beloved
                 Malebranche
                 ,
                 and
                 of
                 the
                 
                   Ideal
                   Philosophy
                
                 ,
                 
                 that
                 he
                 urges
                 this
                 as
                 one
                 Argument
                 against
                 the
                 very
                 being
                 of
                 Necessary
                 Truth
                 ,
                 because
                 then
                 there
                 would
                 be
                 something
                 Necessary
                 besides
                 God
                 ,
                 not
                 considering
                 that
                 this
                 Necessary
                 Truth
                 is
                 really
                 one
                 and
                 the
                 same
                 with
                 God
                 himself
                 .
                 And
                 this
                 alone
                 puts
                 by
                 the
                 force
                 of
                 his
                 Argument
                 against
                 the
                 
                 being
                 of
                 Necessary
                 Truth
                 ,
                 which
                 however
                 is
                 sufficiently
                 conclusive
                 to
                 the
                 purpose
                 we
                 now
                 aim
                 at
                 ,
                 that
                 Necessary
                 Truth
                 is
                 not
                 the
                 Effect
                 of
                 God.
                 For
                 if
                 it
                 were
                 ,
                 then
                 his
                 Absurdity
                 would
                 come
                 in
                 ,
                 and
                 there
                 would
                 be
                 something
                 Necessary
                 besides
                 God.
                 Since
                 then
                 Necessary
                 Truth
                 is
                 not
                 the
                 Effect
                 of
                 God
                 ,
                 it
                 remains
                 by
                 Vertue
                 of
                 the
                 
                   premised
                   Disjunction
                
                 ,
                 that
                 it
                 must
                 be
                 no
                 other
                 than
                 the
                 very
                 Substance
                 and
                 Essence
                 of
                 the
                 Deity
                 .
              
            
             
               
                 XXXII
                 .
              
               
                 I
                 further
                 consider
                 ,
                 that
                 the
                 Essence
                 of
                 God
                 is
                 intimately
                 and
                 immediately
                 united
                 to
                 the
                 mind
                 of
                 Man
                 ;
                 this
                 is
                 plain
                 from
                 Scripture
                 ,
                 which
                 tells
                 us
                 that
                 in
                 God
                 is
                 our
                 Life
                 ,
                 our
                 Motion
                 ,
                 and
                 our
                 Being
                 .
                 And
                 from
                 Philosophy
                 ,
                 which
                 assures
                 us
                 ,
                 that
                 what
                 pervades
                 all
                 things
                 ,
                 must
                 needs
                 be
                 immediately
                 united
                 with
                 every
                 thing
                 .
                 
                 And
                 for
                 this
                 ,
                 you
                 have
                 the
                 Authority
                 of
                 your
                 excellent
                 Malebranche
                 ,
                 who
                 therefore
                 
                 calls
                 God
                 the
                 Place
                 of
                 Spirits
                 ,
                 as
                 Space
                 is
                 the
                 Place
                 of
                 Bodies
                 .
              
            
             
               
                 XXXIII
                 .
              
               
                 Now
                 upon
                 these
                 two
                 Suppositions
                 ,
                 that
                 Necessary
                 Truth
                 is
                 the
                 same
                 with
                 God
                 himself
                 ,
                 and
                 that
                 the
                 Essence
                 of
                 God
                 is
                 immediately
                 united
                 to
                 the
                 Mind
                 of
                 Man
                 ,
                 't
                 is
                 easie
                 to
                 Conceive
                 how
                 and
                 why
                 Necessary
                 Truth
                 should
                 be
                 the
                 Objective
                 Perfection
                 of
                 our
                 Understanding
                 ;
                 since
                 to
                 make
                 an
                 Object
                 Perfective
                 of
                 the
                 Faculty
                 ,
                 nothing
                 else
                 is
                 requisite
                 ,
                 than
                 that
                 it
                 be
                 its
                 
                   proper
                   Good
                
                 ,
                 and
                 that
                 it
                 be
                 
                   intimately
                   Present
                
                 to
                 it
                 .
                 And
                 this
                 will
                 also
                 sufficiently
                 give
                 us
                 to
                 understand
                 that
                 
                   Contingent
                   Truth
                
                 cannot
                 be
                 the
                 Objective
                 Perfection
                 of
                 the
                 Mind
                 ;
                 first
                 ,
                 because
                 that
                 is
                 a
                 Created
                 Being
                 ,
                 whereas
                 God
                 alone
                 is
                 our
                 proper
                 Good.
                 And
                 secondly
                 ,
                 because
                 't
                 is
                 without
                 us
                 ,
                 and
                 cannot
                 be
                 immediately
                 united
                 to
                 our
                 minds
                 ,
                 without
                 which
                 condition
                 ,
                 were
                 it
                 never
                 so
                 Perfective
                 otherwise
                 ,
                 it
                 could
                 contribute
                 
                 nothing
                 to
                 the
                 Perfection
                 of
                 our
                 Understandings
                 .
              
            
             
               
                 XXXIV
                 .
              
               
                 And
                 thus
                 have
                 I
                 given
                 a
                 full
                 Resolution
                 to
                 that
                 Curious
                 and
                 Important
                 Question
                 which
                 the
                 Proof
                 of
                 my
                 Supposition
                 ingaged
                 me
                 upon
                 ,
                 and
                 which
                 is
                 to
                 be
                 the
                 Measure
                 of
                 what
                 follows
                 in
                 this
                 Reflection
                 .
                 It
                 is
                 plain
                 from
                 hence
                 ,
                 that
                 there
                 are
                 some
                 things
                 the
                 Knowledge
                 whereof
                 is
                 little
                 or
                 nothing
                 perfective
                 of
                 the
                 understanding
                 .
                 For
                 as
                 I
                 have
                 shewn
                 ,
                 't
                 is
                 not
                 Contingent
                 but
                 Necessary
                 Truth
                 ,
                 wherein
                 the
                 Perfection
                 of
                 the
                 Understanding
                 does
                 consist
                 .
                 Whence
                 it
                 follows
                 that
                 True
                 Learning
                 ought
                 to
                 be
                 placed
                 in
                 the
                 Knowledge
                 of
                 
                   Necessary
                   Truth
                
                 ,
                 in
                 the
                 Comprehension
                 of
                 those
                 Arts
                 and
                 Sciences
                 whose
                 Foundations
                 are
                 not
                 Arbitrary
                 ,
                 but
                 Stable
                 and
                 Immutable
                 ,
                 and
                 in
                 understanding
                 the
                 Eternal
                 and
                 Unchangeable
                 Laws
                 and
                 Measures
                 of
                 Reason
                 and
                 Consequence
                 .
                 He
                 therefore
                 is
                 the
                 
                 truly
                 Learned
                 and
                 Knowing
                 Man
                 ,
                 who
                 has
                 furnish'd
                 his
                 Mind
                 with
                 bright
                 and
                 clear
                 Ideas
                 ,
                 lodg'd
                 them
                 orderly
                 and
                 regularly
                 in
                 his
                 Head
                 ,
                 and
                 settled
                 the
                 Relations
                 and
                 Consequences
                 of
                 one
                 to
                 another
                 .
                 He
                 that
                 is
                 able
                 to
                 think
                 clearly
                 and
                 distinctly
                 (
                 for
                 so
                 much
                 a
                 Man
                 knows
                 ,
                 as
                 he
                 distinctly
                 understands
                 ,
                 and
                 no
                 more
                 )
                 to
                 judge
                 truly
                 and
                 solidly
                 ,
                 and
                 to
                 reason
                 dependently
                 and
                 consequentially
                 .
                 In
                 short
                 ,
                 he
                 that
                 sees
                 most
                 of
                 the
                 
                   Divine
                   Ideas
                
                 ,
                 is
                 most
                 familiarly
                 conversant
                 in
                 the
                 Intelligible
                 World
                 ,
                 and
                 has
                 the
                 largest
                 and
                 the
                 clearest
                 view
                 of
                 the
                 Field
                 of
                 Truth
                 .
                 This
                 I
                 hold
                 to
                 be
                 Learning
                 ,
                 and
                 Intellectual
                 Perfection
                 ,
                 and
                 besides
                 what
                 Arguments
                 I
                 have
                 alledged
                 in
                 behalf
                 of
                 this
                 Hypothesis
                 ;
                 it
                 is
                 further
                 Confirmed
                 by
                 the
                 Authority
                 of
                 Plato
                 ,
                 when
                 he
                 makes
                 the
                 Happiness
                 or
                 Perfection
                 of
                 Man
                 (
                 for
                 't
                 is
                 all
                 one
                 )
                 to
                 consist
                 in
                 the
                 Contemplation
                 of
                 Ideas
                 .
              
            
             
               
               
                 XXXV
                 .
              
               
                 But
                 notwithstanding
                 the
                 unquestionable
                 Certainty
                 of
                 the
                 Premises
                 ,
                 this
                 is
                 not
                 that
                 Measure
                 which
                 the
                 generality
                 of
                 the
                 World
                 has
                 thought
                 fit
                 to
                 proceed
                 by
                 .
                 Learning
                 is
                 generally
                 placed
                 in
                 the
                 Knowledge
                 of
                 Contingent
                 ,
                 not
                 of
                 Necessary
                 Truth
                 .
                 For
                 your
                 Ladyship
                 very
                 well
                 Knows
                 that
                 the
                 World
                 does
                 not
                 esteem
                 him
                 a
                 Learned
                 Man
                 whose
                 Learning
                 has
                 Clear'd
                 his
                 understanding
                 ,
                 who
                 is
                 arrived
                 to
                 clearness
                 and
                 Distinctness
                 of
                 Conception
                 ,
                 and
                 is
                 a
                 thorough
                 Master
                 of
                 Notion
                 and
                 Discourse
                 .
                 No
                 ,
                 't
                 will
                 cost
                 great
                 Pains
                 ,
                 great
                 Labour
                 of
                 Mind
                 ,
                 and
                 anxiety
                 of
                 Thinking
                 to
                 arrive
                 to
                 
                   this
                   Pitch
                
                 .
                 Nor
                 will
                 all
                 the
                 Pains
                 in
                 the
                 World
                 do
                 ,
                 unless
                 a
                 Man
                 be
                 Naturally
                 made
                 for
                 it
                 ,
                 unless
                 he
                 be
                 of
                 a
                 
                   Notional
                   Complexion
                
                 ,
                 and
                 has
                 had
                 his
                 Head
                 cast
                 in
                 a
                 
                   Metaphysical
                   Mould
                
                 .
                 Whereupon
                 this
                 Attainment
                 is
                 like
                 to
                 be
                 the
                 Lot
                 of
                 a
                 very
                 Few
                 .
                 This
                 therefore
                 
                 must
                 not
                 be
                 Learning
                 ,
                 but
                 something
                 else
                 must
                 ,
                 that
                 lies
                 more
                 within
                 
                   Common
                   reach
                
                 ,
                 tho
                 of
                 no
                 real
                 Moment
                 to
                 the
                 Perfection
                 of
                 the
                 understanding
                 .
                 Such
                 (
                 as
                 I
                 have
                 shewn
                 )
                 are
                 
                   Contingent
                   Truths
                
                 ,
                 and
                 yet
                 Learning
                 is
                 generally
                 placed
                 in
                 the
                 Knowledge
                 of
                 these
                 .
              
            
             
               
                 XXXVI
                 .
              
               
                 For
                 first
                 ,
                 't
                 is
                 reckon'd
                 a
                 notable
                 point
                 of
                 Learning
                 to
                 understand
                 variety
                 of
                 Languages
                 .
                 This
                 alone
                 gives
                 a
                 Man
                 a
                 Title
                 to
                 Learning
                 without
                 one
                 Grain
                 of
                 Sense
                 ;
                 and
                 on
                 the
                 other
                 side
                 ,
                 let
                 a
                 Man
                 be
                 an
                 Angel
                 for
                 Notion
                 and
                 Discourse
                 ,
                 yet
                 unless
                 he
                 can
                 express
                 the
                 same
                 thoughts
                 in
                 variety
                 of
                 words
                 ,
                 he
                 may
                 go
                 for
                 a
                 Rational
                 ,
                 but
                 will
                 by
                 no
                 means
                 be
                 esteem'd
                 a
                 
                   Learned
                   Man.
                
                 And
                 this
                 brings
                 to
                 my
                 mind
                 a
                 Passage
                 which
                 I
                 met
                 with
                 not
                 long
                 since
                 in
                 London
                 ,
                 where
                 being
                 in
                 Company
                 with
                 an
                 Ingenious
                 French
                 Man
                 ,
                 I
                 ask't
                 him
                 of
                 what
                 repute
                 
                   M.
                   Malebranche
                
                 was
                 with
                 
                 the
                 Learned
                 in
                 France
                 ?
                 He
                 told
                 me
                 ,
                 that
                 he
                 was
                 look'd
                 upon
                 as
                 a
                 great
                 Master
                 of
                 Notion
                 and
                 Speculation
                 ,
                 but
                 as
                 a
                 Man
                 of
                 no
                 great
                 Learning
                 .
                 I
                 ask'd
                 him
                 ,
                 why
                 ?
                 Because
                 ,
                 said
                 he
                 ,
                 he
                 understands
                 but
                 few
                 Languages
                 .
                 How
                 much
                 that
                 excellent
                 Authors
                 Talent
                 may
                 lie
                 that
                 way
                 I
                 am
                 not
                 concern'd
                 .
                 But
                 whatever
                 it
                 be
                 ,
                 the
                 most
                 Learned
                 of
                 them
                 all
                 must
                 give
                 me
                 leave
                 to
                 say
                 ,
                 that
                 I
                 would
                 rather
                 be
                 Master
                 of
                 a
                 Quarter
                 of
                 his
                 Sense
                 ,
                 than
                 of
                 all
                 the
                 Languages
                 that
                 may
                 be
                 form'd
                 out
                 of
                 the
                 Alphabet
                 .
                 But
                 is
                 it
                 not
                 a
                 strange
                 thing
                 that
                 so
                 much
                 Stress
                 should
                 be
                 laid
                 upon
                 such
                 a
                 Triflle
                 ?
                 For
                 what
                 am
                 I
                 the
                 better
                 for
                 being
                 able
                 to
                 tell
                 what
                 't
                 is
                 a
                 Clock
                 in
                 several
                 Languages
                 ?
                 What
                 does
                 this
                 signifie
                 to
                 the
                 Perfection
                 of
                 my
                 understanding
                 ?
                 Words
                 are
                 purely
                 in
                 order
                 to
                 Thought
                 and
                 Sense
                 ,
                 and
                 therefore
                 are
                 of
                 no
                 further
                 value
                 than
                 as
                 they
                 serve
                 as
                 helps
                 either
                 to
                 Learn
                 ,
                 or
                 to
                 Communicate
                 the
                 other
                 .
                 To
                 
                 affect
                 them
                 therefore
                 for
                 themselves
                 ,
                 is
                 to
                 turn
                 the
                 Means
                 into
                 the
                 End
                 ,
                 than
                 which
                 nothing
                 is
                 more
                 absurd
                 .
                 And
                 yet
                 this
                 vain
                 peice
                 of
                 Pedantry
                 has
                 prevail'd
                 all
                 the
                 World
                 over
                 ,
                 and
                 with
                 some
                 to
                 that
                 degree
                 ,
                 that
                 they
                 have
                 confounded
                 Ideas
                 with
                 Words
                 ,
                 and
                 have
                 made
                 all
                 Science
                 to
                 terminate
                 in
                 the
                 latter
                 .
                 Thus
                 the
                 Philosophers
                 of
                 the
                 
                   Nominal
                   way
                
                 ,
                 and
                 particularly
                 Mr.
                 Hobbs
                 who
                 makes
                 Reason
                 to
                 be
                 nothing
                 else
                 but
                 
                   Sequela
                   Nominum
                   ,
                   a
                   well
                   order'd
                   Train
                   of
                   Words
                   .
                
                 Never
                 certainly
                 was
                 there
                 a
                 grosser
                 peice
                 of
                 Idolatry
                 ,
                 nor
                 a
                 plainer
                 Argument
                 of
                 the
                 great
                 degeneracy
                 of
                 Mankind
                 .
                 And
                 tho
                 all
                 the
                 Multipliers
                 of
                 Tongues
                 are
                 not
                 Comprehended
                 under
                 this
                 latter
                 charge
                 ,
                 yet
                 it
                 may
                 concern
                 them
                 to
                 consider
                 ,
                 how
                 great
                 a
                 Folly
                 it
                 must
                 needs
                 be
                 ,
                 to
                 place
                 Learning
                 in
                 that
                 ,
                 which
                 is
                 one
                 of
                 the
                 greatest
                 Curses
                 upon
                 Earth
                 ,
                 and
                 which
                 shall
                 utterly
                 Cease
                 in
                 Heaven
                 .
                 
              
            
             
               
               
                 XXXVII
                 .
              
               
                 Again
                 ,
                 it
                 passes
                 for
                 an
                 extraordinary
                 part
                 of
                 Learning
                 to
                 understand
                 History
                 ,
                 that
                 is
                 ,
                 in
                 other
                 words
                 ,
                 to
                 know
                 what
                 a
                 company
                 of
                 silly
                 Creatures
                 ,
                 call'd
                 Men
                 ,
                 have
                 been
                 doing
                 for
                 almost
                 this
                 6000
                 years
                 .
                 Now
                 what
                 is
                 my
                 understanding
                 the
                 Perfecter
                 for
                 knowing
                 this
                 ?
                 I
                 deny
                 not
                 but
                 that
                 there
                 are
                 some
                 matters
                 of
                 Fact
                 ,
                 as
                 the
                 more
                 remarkable
                 Turns
                 of
                 
                   Ecclesiastical
                   History
                
                 ,
                 together
                 with
                 the
                 greater
                 revolutions
                 of
                 the
                 Civil
                 World
                 ,
                 that
                 may
                 be
                 of
                 Moment
                 to
                 be
                 known
                 ,
                 not
                 that
                 the
                 knowledge
                 of
                 them
                 as
                 such
                 is
                 Learning
                 ,
                 or
                 Perfective
                 of
                 the
                 understanding
                 ,
                 but
                 because
                 by
                 discovering
                 to
                 us
                 the
                 Conduct
                 of
                 Divine
                 Providence
                 they
                 supply
                 us
                 with
                 occasions
                 of
                 adoring
                 and
                 glorifying
                 the
                 wisdom
                 and
                 goodness
                 of
                 God.
                 I
                 am
                 not
                 therefore
                 against
                 the
                 knowing
                 these
                 things
                 ,
                 but
                 only
                 I
                 would
                 not
                 have
                 men
                 think
                 themselves
                 the
                 Wiser
                 or
                 more
                 Learned
                 for
                 such
                 Knowledge
                 .
                 
                 For
                 't
                 is
                 one
                 thing
                 to
                 say
                 that
                 a
                 thing
                 deserves
                 to
                 be
                 known
                 ,
                 and
                 another
                 to
                 say
                 that
                 't
                 is
                 Learning
                 or
                 Wisdom
                 to
                 know
                 it
                 .
                 For
                 a
                 thing
                 may
                 deserve
                 to
                 be
                 known
                 ,
                 not
                 as
                 perfecting
                 the
                 understanding
                 ,
                 but
                 meerly
                 as
                 touching
                 upon
                 our
                 Interest
                 .
                 I
                 grant
                 therefore
                 that
                 it
                 may
                 be
                 of
                 Consequence
                 to
                 know
                 some
                 Historical
                 passages
                 ,
                 if
                 we
                 are
                 any
                 way
                 concerned
                 in
                 them
                 ,
                 and
                 so
                 it
                 may
                 to
                 know
                 the
                 Clock
                 has
                 struck
                 One
                 ,
                 if
                 I
                 have
                 appointed
                 an
                 Assignation
                 at
                 that
                 time
                 ;
                 but
                 sure
                 the
                 
                   bare
                   naked
                   Theory
                
                 of
                 the
                 Clock's
                 having
                 struck
                 one
                 ,
                 can
                 add
                 but
                 little
                 to
                 the
                 stock
                 of
                 my
                 Intellectual
                 Perfection
                 .
                 The
                 most
                 trivial
                 matter
                 of
                 Fact
                 in
                 the
                 World
                 is
                 worth
                 knowing
                 ,
                 if
                 I
                 have
                 any
                 concern
                 depending
                 upon
                 it
                 ;
                 and
                 the
                 greatest
                 without
                 that
                 is
                 utterly
                 insignificant
                 .
                 So
                 that
                 't
                 is
                 not
                 from
                 the
                 perfecting
                 of
                 our
                 Vnderstanding
                 ,
                 but
                 from
                 the
                 Relation
                 they
                 have
                 to
                 our
                 Interest
                 ,
                 that
                 these
                 things
                 deserve
                 to
                 be
                 known
                 .
              
            
             
               
               
                 XXXVIII
                 .
              
               
                 This
                 is
                 sufficiently
                 plain
                 from
                 the
                 Measure
                 we
                 have
                 premised
                 ,
                 by
                 which
                 no
                 Truth
                 is
                 perfective
                 of
                 the
                 understanding
                 but
                 only
                 
                   Necessary
                   Truth
                
                 .
                 But
                 to
                 address
                 my self
                 more
                 Convincingly
                 to
                 the
                 great
                 Magnifiers
                 of
                 History
                 ,
                 I
                 shall
                 only
                 desire
                 their
                 answer
                 to
                 this
                 one
                 Question
                 .
                 Suppose
                 such
                 and
                 such
                 Matters
                 of
                 Fact
                 ,
                 on
                 the
                 knowledge
                 of
                 which
                 they
                 Found
                 their
                 title
                 to
                 Learning
                 ,
                 and
                 perhaps
                 ,
                 glory
                 more
                 in
                 the
                 knowing
                 them
                 ,
                 than
                 the
                 Actors
                 themselves
                 did
                 in
                 the
                 doing
                 them
                 .
                 Suppose
                 ,
                 I
                 say
                 ,
                 such
                 matters
                 of
                 Fact
                 had
                 never
                 been
                 done
                 ;
                 suppose
                 Fabius
                 had
                 never
                 Weather'd
                 out
                 Hannibal
                 by
                 Delays
                 ;
                 nor
                 Cyrus
                 took
                 Babylon
                 by
                 draining
                 the
                 River
                 into
                 the
                 Ditches
                 ,
                 what
                 loss
                 or
                 diminution
                 would
                 this
                 have
                 been
                 to
                 the
                 Perfection
                 of
                 their
                 Understandings
                 ?
                 They
                 cannot
                 say
                 it
                 would
                 have
                 been
                 any
                 .
                 And
                 why
                 then
                 should
                 the
                 knowing
                 them
                 now
                 they
                 are
                 done
                 ,
                 be
                 reckon'd
                 
                 as
                 an
                 Intellectual
                 Improvement
                 ?
                 And
                 yet
                 we
                 find
                 that
                 't
                 is
                 so
                 ,
                 and
                 that
                 Men
                 study
                 these
                 things
                 not
                 only
                 for
                 their
                 use
                 (
                 for
                 that
                 I
                 allow
                 )
                 but
                 for
                 their
                 meer
                 Theory
                 ,
                 placing
                 Learning
                 in
                 such
                 History
                 ,
                 which
                 has
                 nothing
                 to
                 commend
                 it
                 but
                 only
                 that
                 it
                 tells
                 you
                 such
                 and
                 such
                 things
                 were
                 done
                 .
                 Of
                 this
                 impertinent
                 sort
                 is
                 the
                 greatest
                 part
                 of
                 the
                 Roman
                 and
                 Grecian
                 History
                 ,
                 which
                 (
                 had
                 not
                 the
                 World
                 Voted
                 it
                 for
                 Learning
                 )
                 would
                 no
                 more
                 concern
                 a
                 Man
                 to
                 know
                 ,
                 than
                 that
                 a
                 Bird
                 has
                 dropt
                 a
                 feather
                 upon
                 the
                 Pyrenoean
                 Mountains
                 .
              
            
             
               
                 XXXIX
                 .
              
               
                 Again
                 ,
                 it
                 goes
                 for
                 a
                 Notable
                 piece
                 of
                 Learning
                 to
                 understand
                 Chronology
                 ,
                 to
                 be
                 able
                 to
                 adjust
                 the
                 intervals
                 and
                 distances
                 of
                 Time
                 ,
                 to
                 know
                 when
                 such
                 an
                 Action
                 was
                 done
                 ,
                 when
                 such
                 a
                 Famous
                 Man
                 flourish'd
                 ,
                 and
                 who
                 and
                 who
                 were
                 contemporary
                 ,
                 and
                 the
                 like
                 .
                 Now
                 I
                 deny
                 not
                 ,
                 but
                 that
                 while
                 Men
                 
                 live
                 in
                 this
                 World
                 ,
                 they
                 may
                 be
                 concern'd
                 to
                 have
                 some
                 acquaintance
                 with
                 these
                 things
                 ,
                 by
                 reason
                 of
                 some
                 interest
                 or
                 other
                 that
                 depends
                 upon
                 it
                 .
                 It
                 may
                 therefore
                 ,
                 I
                 say
                 ,
                 for
                 some
                 purposes
                 ,
                 be
                 convenient
                 to
                 know
                 that
                 .
                 For
                 instance
                 ,
                 there
                 is
                 a
                 twofold
                 Aera
                 (
                 or
                 date
                 )
                 of
                 the
                 Victory
                 at
                 Actium
                 ,
                 the
                 one
                 reckon'd
                 from
                 the
                 Fight
                 at
                 the
                 Promontory
                 of
                 Actium
                 ,
                 according
                 to
                 the
                 account
                 of
                 Dio
                 and
                 Xiphilinus
                 ;
                 the
                 other
                 from
                 the
                 taking
                 of
                 Alexandria
                 ,
                 and
                 the
                 Death
                 of
                 Cleopatra
                 ,
                 according
                 to
                 
                   Ptolemy
                   ,
                   Iosephus
                   ,
                   Eusebius
                
                 ,
                 and
                 Censorinus
                 .
                 But
                 however
                 ,
                 concerning
                 this
                 may
                 be
                 ,
                 with
                 respect
                 to
                 its
                 usefulness
                 ,
                 yet
                 certainly
                 as
                 to
                 any
                 
                   Intellectual
                   Perfection
                
                 that
                 accrues
                 by
                 it
                 ,
                 it
                 must
                 needs
                 be
                 a
                 very
                 
                   unedifying
                   Stuffage
                
                 of
                 Mind
                 ;
                 and
                 yet
                 't
                 is
                 counted
                 a
                 great
                 Accomplishment
                 and
                 Enrichment
                 of
                 it
                 .
              
            
             
               
                 XL.
                 
              
               
                 Another
                 thing
                 there
                 is
                 which
                 passes
                 for
                 wonderful
                 Learning
                 ,
                 
                 which
                 I
                 cannot
                 well
                 reduce
                 either
                 to
                 Necessary
                 or
                 Contingent
                 Truth
                 ,
                 for
                 indeed
                 it
                 does
                 not
                 belong
                 to
                 Truth
                 at
                 all
                 ,
                 and
                 that
                 is
                 our
                 Sophistical
                 way
                 of
                 Disputation
                 .
                 And
                 indeed
                 it
                 may
                 well
                 be
                 call'd
                 so
                 ,
                 for
                 as
                 't
                 is
                 generally
                 manag'd
                 ,
                 't
                 is
                 nothing
                 but
                 meer
                 Quibbling
                 and
                 Jesting
                 ,
                 not
                 Arguing
                 but
                 Punning
                 .
                 For
                 suppose
                 the
                 Question
                 be
                 ,
                 Whether
                 he
                 that
                 has
                 Faith
                 shall
                 be
                 saved
                 ?
                 No
                 says
                 the
                 Opponent
                 ,
                 If
                 the
                 Damn'd
                 have
                 Faith
                 ,
                 then
                 not
                 every
                 one
                 that
                 has
                 Faith
                 shall
                 be
                 saved
                 ;
                 But
                 the
                 Damn'd
                 have
                 Faith.
                 Therefore
                 ,
                 &c
                 Here
                 't
                 is
                 plain
                 that
                 the
                 Word
                 Faith
                 ,
                 tho
                 it
                 has
                 Something
                 in
                 Common
                 in
                 both
                 Propositions
                 ,
                 yet
                 according
                 to
                 the
                 
                   intire
                   Idea
                
                 signifies
                 one
                 thing
                 in
                 one
                 Proposition
                 ,
                 and
                 another
                 in
                 another
                 .
                 And
                 why
                 then
                 is
                 not
                 the
                 whole
                 Proceedure
                 to
                 be
                 rejected
                 as
                 Idle
                 and
                 Impertinent
                 ?
                 As
                 for
                 downright
                 Fallacy
                 and
                 Equivocation
                 where
                 there
                 is
                 a
                 Manifest
                 Ambiguity
                 (
                 as
                 between
                 
                 Dog
                 and
                 Dog
                 ,
                 one
                 signifying
                 a
                 Celestial
                 Sign
                 ,
                 and
                 the
                 other
                 a
                 Terrestial
                 Animal
                 )
                 this
                 is
                 every
                 where
                 despised
                 and
                 laught
                 at
                 as
                 unbecoming
                 both
                 the
                 Acumen
                 and
                 the
                 Gravity
                 of
                 a
                 Disputant
                 .
                 And
                 we
                 think
                 we
                 have
                 sufficiently
                 discharged
                 our
                 hands
                 of
                 such
                 an
                 Argument
                 ,
                 by
                 Crying
                 out
                 that
                 these
                 are
                 
                   Four
                   Terms
                
                 in
                 the
                 Syllogism
                 .
                 But
                 now
                 I
                 would
                 fain
                 know
                 whether
                 it
                 be
                 not
                 the
                 same
                 to
                 all
                 real
                 purposes
                 in
                 the
                 foremention'd
                 Instance
                 ,
                 which
                 is
                 after
                 the
                 Common
                 way
                 of
                 our
                 Scholastic
                 Disputation
                 ?
                 Is
                 not
                 Faith
                 and
                 
                   Faith
                   there
                
                 ,
                 as
                 much
                 an
                 Ambiguity
                 as
                 Dog
                 and
                 Dog
                 here
                 ?
                 For
                 my
                 part
                 I
                 can
                 perceive
                 but
                 this
                 only
                 Difference
                 ,
                 that
                 Dog
                 and
                 Dog
                 have
                 nothing
                 in
                 Common
                 but
                 the
                 Name
                 ,
                 whereas
                 Faith
                 and
                 Faith
                 have
                 some
                 Generical
                 Part
                 wherein
                 they
                 agree
                 .
                 But
                 what
                 does
                 this
                 Mend
                 the
                 Matter
                 ?
                 For
                 tho
                 there
                 be
                 some
                 Generical
                 Agreement
                 ,
                 yet
                 take
                 'em
                 according
                 to
                 their
                 
                   whole
                   
                   Ideas
                
                 ,
                 that
                 is
                 ,
                 take
                 the
                 Generical
                 part
                 with
                 its
                 
                   Contracting
                   Difference
                
                 ,
                 and
                 't
                 is
                 plain
                 that
                 they
                 signifie
                 two
                 different
                 things
                 ,
                 and
                 consequently
                 that
                 there
                 is
                 really
                 as
                 great
                 an
                 Ambiguity
                 here
                 as
                 there
                 .
                 And
                 this
                 we
                 plainly
                 Confess
                 when
                 we
                 come
                 to
                 Distinguish
                 .
                 For
                 what
                 is
                 a
                 Distinction
                 but
                 a
                 Pointing
                 out
                 of
                 an
                 Ambiguity
                 ?
                 What
                 is
                 it
                 else
                 but
                 to
                 say
                 ,
                 that
                 such
                 a
                 thing
                 is
                 True
                 in
                 this
                 Sense
                 ,
                 but
                 not
                 in
                 that
                 ,
                 True
                 in
                 that
                 Sense
                 wherein
                 the
                 Point
                 of
                 the
                 Question
                 is
                 
                   not
                   concern'd
                
                 ,
                 but
                 not
                 in
                 that
                 wherein
                 it
                 is
                 .
                 No
                 ?
                 why
                 then
                 ,
                 notwithstanding
                 the
                 Generical
                 Agreement
                 the
                 Procedure
                 is
                 as
                 fallacious
                 and
                 Impertinent
                 as
                 when
                 the
                 Question
                 being
                 about
                 Star-Dog
                 ,
                 the
                 Opposition
                 is
                 about
                 Land-Dog
                 .
                 And
                 yet
                 (
                 such
                 is
                 the
                 inconsistency
                 of
                 Human
                 Judgment
                 )
                 the
                 one
                 is
                 counted
                 Trifling
                 ,
                 and
                 the
                 other
                 
                   Serious
                   Arguing
                
                 .
                 Whereas
                 indeed
                 no
                 Arguing
                 can
                 be
                 so
                 ,
                 but
                 where
                 the
                 Terms
                 of
                 the
                 Question
                 are
                 first
                 Defined
                 
                 (
                 as
                 is
                 done
                 in
                 Geometry
                 )
                 and
                 then
                 always
                 used
                 according
                 to
                 the
                 first
                 Stated
                 Sense
                 .
                 All
                 Disputing
                 any
                 otherwise
                 than
                 so
                 ,
                 must
                 necessarily
                 be
                 nothing
                 else
                 but
                 meer
                 Punning
                 ,
                 only
                 much
                 worse
                 than
                 what
                 is
                 in
                 common
                 use
                 ,
                 because
                 't
                 is
                 Punning
                 when
                 a
                 Man
                 Pretends
                 to
                 be
                 Serious
                 .
                 And
                 yet
                 this
                 is
                 made
                 a
                 considerable
                 Part
                 of
                 our
                 Academical
                 Education
                 and
                 Learning
                 .
                 And
                 to
                 this
                 I
                 add
                 this
                 further
                 Remark
                 ,
                 that
                 't
                 is
                 reckon'd
                 a
                 notable
                 Excellence
                 to
                 be
                 able
                 to
                 Spin
                 out
                 an
                 Argument
                 to
                 a
                 great
                 length
                 ,
                 and
                 he
                 is
                 counted
                 the
                 best
                 Arguer
                 that
                 can
                 thus
                 Pun
                 longest
                 .
                 Whereas
                 indeed
                 did
                 a
                 Man
                 speak
                 to
                 the
                 
                   Purpose
                   ,
                   Brevity
                
                 would
                 be
                 his
                 greatest
                 Excellence
                 .
              
            
             
               
                 XLI
                 .
              
               
                 There
                 are
                 many
                 other
                 things
                 which
                 the
                 unaccountable
                 humour
                 of
                 the
                 World
                 has
                 
                   turn'd
                   up
                
                 for
                 Learning
                 ,
                 which
                 Ignorance
                 will
                 never
                 be
                 the
                 better
                 for
                 ,
                 and
                 which
                 Wisdom
                 does
                 not
                 need
                 .
                 Thus
                 't
                 is
                 
                 counted
                 Learning
                 to
                 have
                 tumbled
                 over
                 a
                 multitude
                 of
                 Books
                 ,
                 especially
                 if
                 great
                 ones
                 ,
                 and
                 old
                 ones
                 ,
                 and
                 obscure
                 ones
                 ,
                 but
                 most
                 of
                 all
                 ,
                 if
                 Manuscripts
                 ;
                 the
                 recovery
                 of
                 one
                 of
                 which
                 is
                 reckon'd
                 so
                 much
                 added
                 to
                 the
                 Commonwealth
                 of
                 Learning
                 ,
                 as
                 they
                 call
                 it
                 .
                 A
                 Well-read
                 Man
                 signifies
                 the
                 very
                 same
                 as
                 a
                 Learned
                 Man
                 in
                 most
                 Mens
                 Dictionaries
                 ,
                 and
                 by
                 Well-read
                 they
                 dont
                 mean
                 one
                 that
                 has
                 read
                 well
                 ,
                 that
                 has
                 clear'd
                 and
                 improv'd
                 his
                 understanding
                 by
                 his
                 reading
                 ,
                 but
                 only
                 one
                 that
                 has
                 read
                 a
                 
                   great
                   deal
                
                 ,
                 tho
                 perhaps
                 he
                 has
                 puzzled
                 and
                 confounded
                 his
                 Notions
                 by
                 doing
                 so
                 .
                 Thus
                 again
                 it
                 goes
                 for
                 Learning
                 ,
                 to
                 be
                 acquainted
                 with
                 Mens
                 Opinions
                 ,
                 especially
                 of
                 the
                 Ancients
                 ,
                 to
                 know
                 what
                 this
                 or
                 that
                 Philosopher
                 held
                 ,
                 what
                 this
                 or
                 that
                 Author
                 says
                 ,
                 tho
                 perhaps
                 he
                 says
                 nothing
                 but
                 what
                 is
                 either
                 Absurd
                 ,
                 or
                 
                   Obviously
                   True.
                
                 Thus
                 for
                 instance
                 ,
                 what
                 can
                 be
                 more
                 Absurd
                 than
                 that
                 Fancy
                 of
                 Empedocles
                 ,
                 
                 that
                 there
                 are
                 two
                 Semi-circles
                 compassing
                 betwixt
                 them
                 the
                 Earth
                 ,
                 one
                 whereof
                 was
                 composed
                 of
                 Fire
                 ,
                 the
                 other
                 of
                 Air
                 ,
                 and
                 that
                 the
                 former
                 made
                 the
                 Day
                 ,
                 and
                 the
                 latter
                 Night
                 ?
                 And
                 yet
                 to
                 know
                 this
                 is
                 Learning
                 .
                 And
                 what
                 again
                 is
                 more
                 obviously
                 true
                 ,
                 than
                 that
                 Grave
                 Doctrine
                 of
                 Aristotle
                 ,
                 that
                 Privation
                 must
                 go
                 before
                 the
                 introduction
                 of
                 the
                 Form
                 in
                 all
                 Generation
                 ?
                 And
                 yet
                 't
                 is
                 Learning
                 to
                 know
                 that
                 he
                 taught
                 thus
                 ,
                 tho
                 it
                 be
                 a
                 thing
                 so
                 plain
                 ,
                 and
                 so
                 near
                 the
                 Surface
                 ,
                 that
                 a
                 Child
                 can't
                 miss
                 of
                 it
                 .
                 To
                 know
                 the
                 thing
                 is
                 nothing
                 ,
                 because
                 so
                 plain
                 and
                 easie
                 ,
                 but
                 to
                 know
                 that
                 Aristotle
                 held
                 it
                 ,
                 that
                 's
                 the
                 Learning
                 .
                 Nay
                 ,
                 to
                 instance
                 in
                 a
                 matter
                 of
                 greater
                 difficulty
                 ,
                 tho
                 I
                 know
                 very
                 well
                 ,
                 and
                 am
                 able
                 to
                 demonstrate
                 the
                 grounds
                 of
                 the
                 
                   Atomical
                   Philosophy
                
                 ,
                 or
                 the
                 Motion
                 of
                 the
                 Earth
                 ,
                 or
                 the
                 Circulation
                 of
                 the
                 Blood
                 ,
                 yet
                 I
                 shall
                 not
                 be
                 admitted
                 into
                 the
                 Order
                 of
                 the
                 Learned
                 ,
                 unless
                 I
                 am
                 
                 able
                 to
                 tell
                 that
                 Moscus
                 the
                 Phoenician
                 invented
                 the
                 first
                 ,
                 and
                 that
                 Democritus
                 and
                 Leucippus
                 afterwards
                 improved
                 it
                 ,
                 and
                 that
                 the
                 two
                 latter
                 owe
                 their
                 discovery
                 to
                 Copernicus
                 and
                 Harvey
                 .
                 So
                 much
                 more
                 Learned
                 an
                 atchievement
                 is
                 it
                 to
                 know
                 Opinions
                 than
                 things
                 ;
                 and
                 accordingly
                 ,
                 those
                 are
                 reckon'd
                 the
                 most
                 Learned
                 Authors
                 ,
                 who
                 have
                 given
                 the
                 greatest
                 Specimens
                 of
                 this
                 kind
                 of
                 Knowledge
                 .
                 Thus
                 is
                 
                   Picus
                   Mirandula
                
                 more
                 admired
                 for
                 the
                 Examination
                 he
                 has
                 made
                 of
                 the
                 Doctrine
                 of
                 the
                 Pagans
                 ,
                 than
                 any
                 of
                 them
                 were
                 for
                 what
                 they
                 deliver'd
                 ;
                 and
                 Plutarch
                 has
                 got
                 more
                 Credit
                 from
                 the
                 History
                 he
                 gives
                 of
                 their
                 Opinions
                 ,
                 in
                 the
                 2d
                 Tome
                 of
                 his
                 Works
                 ,
                 than
                 from
                 any
                 of
                 his
                 Rational
                 and
                 Moral
                 Discourses
                 .
                 And
                 were
                 he
                 not
                 accounted
                 Learned
                 for
                 the
                 Former
                 ,
                 I
                 question
                 whether
                 the
                 Latter
                 (
                 tho
                 far
                 more
                 excellent
                 than
                 they
                 are
                 )
                 would
                 ever
                 have
                 given
                 him
                 that
                 Title
                 .
              
            
             
               
               
                 XLII
                 .
              
               
                 Now
                 (
                 Madam
                 )
                 what
                 an
                 hard
                 and
                 unreasonable
                 imposition
                 is
                 this
                 ,
                 that
                 tho
                 I
                 am
                 able
                 to
                 Think
                 and
                 Write
                 never
                 so
                 much
                 like
                 an
                 Angel
                 my self
                 ,
                 yet
                 I
                 must
                 not
                 be
                 accounted
                 a
                 Man
                 of
                 Learning
                 ,
                 unless
                 I
                 can
                 tell
                 what
                 every
                 whimsical
                 Writer
                 has
                 said
                 before
                 me
                 !
                 And
                 how
                 hard
                 will
                 this
                 fall
                 upon
                 those
                 ,
                 whose
                 lot
                 is
                 to
                 breathe
                 in
                 the
                 last
                 Ages
                 of
                 the
                 World
                 ,
                 who
                 must
                 be
                 accountable
                 for
                 all
                 the
                 Whims
                 and
                 Extravagancies
                 of
                 so
                 many
                 Centuries
                 ?
                 And
                 yet
                 this
                 is
                 made
                 so
                 great
                 a
                 part
                 of
                 Learning
                 ,
                 that
                 the
                 Learning
                 of
                 most
                 Men
                 lies
                 in
                 Books
                 rather
                 than
                 in
                 Things
                 ;
                 and
                 among
                 Authors
                 ,
                 where
                 one
                 writes
                 upon
                 Things
                 ,
                 there
                 are
                 twenty
                 that
                 writes
                 upon
                 Books
                 .
                 Nay
                 ,
                 some
                 have
                 carried
                 this
                 odd
                 humour
                 on
                 so
                 far
                 ,
                 that
                 't
                 is
                 thought
                 Learning
                 to
                 know
                 the
                 very
                 Titles
                 of
                 Books
                 ,
                 and
                 their
                 several
                 Editions
                 ,
                 with
                 the
                 time
                 and
                 place
                 ,
                 when
                 and
                 where
                 they
                 were
                 Printed
                 .
                 And
                 I
                 have
                 
                 met
                 with
                 several
                 my self
                 ,
                 that
                 have
                 valued
                 themselves
                 not
                 a
                 little
                 upon
                 this
                 Mechanical
                 faculty
                 ,
                 tho
                 they
                 knew
                 no
                 more
                 of
                 what
                 was
                 in
                 them
                 ,
                 than
                 they
                 do
                 of
                 what
                 is
                 written
                 in
                 the
                 
                   Rolls
                   of
                   Destiny
                
                 .
              
            
             
               
                 XLIII
                 .
              
               
                 From
                 this
                 placing
                 of
                 Learning
                 in
                 the
                 Knowledge
                 of
                 Books
                 ,
                 proceeds
                 that
                 ridiculous
                 Vanity
                 of
                 
                   Multiplying
                   Quotations
                
                 ,
                 which
                 is
                 also
                 reckon'd
                 another
                 piece
                 of
                 Learning
                 ,
                 tho
                 they
                 are
                 used
                 so
                 unseasonably
                 and
                 impertinently
                 ,
                 that
                 there
                 can
                 be
                 no
                 other
                 end
                 in
                 them
                 ,
                 but
                 only
                 to
                 shew
                 that
                 the
                 Author
                 has
                 read
                 such
                 a
                 Book
                 .
                 And
                 yet
                 't
                 is
                 no
                 such
                 Convincing
                 Evidence
                 of
                 that
                 neither
                 ,
                 it
                 being
                 neither
                 New
                 nor
                 Difficult
                 ,
                 for
                 a
                 Man
                 that
                 's
                 resolv'd
                 upon
                 it
                 ,
                 to
                 quote
                 such
                 Authors
                 as
                 he
                 never
                 Read
                 nor
                 Saw.
                 And
                 were
                 it
                 not
                 too
                 Odious
                 ,
                 as
                 well
                 as
                 Obvious
                 a
                 Truth
                 ,
                 I
                 could
                 name
                 to
                 your
                 Ladiship
                 ,
                 some
                 of
                 those
                 Author-Mongers
                 ,
                 who
                 yet
                 pass
                 for
                 Men
                 
                 of
                 shrewd
                 Learning
                 ,
                 and
                 vast
                 Reading
                 .
              
            
             
               
                 XLIV
                 .
              
               
                 These
                 ,
                 and
                 many
                 other
                 such
                 things
                 (
                 for
                 't
                 were
                 endless
                 to
                 reckon
                 up
                 all
                 )
                 are
                 by
                 the
                 Majority
                 of
                 the
                 World
                 Voted
                 for
                 Learning
                 ,
                 and
                 in
                 these
                 we
                 spend
                 our
                 Education
                 ,
                 our
                 Study
                 ,
                 and
                 our
                 Time
                 ,
                 tho
                 they
                 are
                 all
                 of
                 them
                 
                   Contingent
                   Truths
                
                 ,
                 that
                 are
                 not
                 Perfective
                 of
                 the
                 Understanding
                 (
                 nothing
                 being
                 so
                 but
                 only
                 Necessary
                 Truths
                 ,
                 or
                 the
                 Divine
                 Ideas
                 ,
                 the
                 Eternal
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 the
                 Word
                 and
                 Wisdom
                 of
                 the
                 Father
                 )
                 and
                 also
                 most
                 of
                 them
                 impertinent
                 and
                 unconcerning
                 ones
                 .
                 So
                 that
                 in
                 short
                 ,
                 the
                 Charge
                 of
                 this
                 Reflection
                 amounts
                 to
                 thus
                 much
                 ,
                 That
                 Learning
                 is
                 generally
                 placed
                 in
                 the
                 Knowledge
                 of
                 such
                 things
                 ,
                 which
                 neither
                 the
                 Intellectual
                 Perfection
                 ,
                 nor
                 any
                 other
                 Interest
                 of
                 Man
                 is
                 concern'd
                 to
                 know
                 .
              
            
             
               The
               End
               of
               the
               First
               Reflection
               .
            
          
           
             
             
               The
               Second
               Reflection
               .
               Wherein
               the
               General
               Conduct
               of
               Human
               Life
               is
               tax'd
               ,
               for
               using
               undue
               and
               irregular
               Methods
               ,
               in
               Prosecuting
               what
               is
               really
               Perfective
               of
               the
               Vnderstanding
               .
            
             
               
                 I.
                 
              
               
                 IN
                 the
                 preceding
                 Reflection
                 ,
                 the
                 Intellectual
                 Conduct
                 of
                 Human
                 Life
                 was
                 censured
                 for
                 the
                 general
                 Misplacing
                 of
                 Learning
                 ,
                 for
                 placing
                 it
                 in
                 such
                 things
                 as
                 are
                 not
                 Perfective
                 of
                 the
                 understanding
                 .
                 In
                 the
                 Present
                 Reflection
                 supposing
                 it
                 to
                 be
                 Free
                 from
                 that
                 Fault
                 ,
                 we
                 shall
                 consider
                 it
                 as
                 Chargeable
                 with
                 
                 another
                 ,
                 namely
                 ,
                 with
                 an
                 undue
                 and
                 
                   irregular
                   Method
                   of
                
                 prosecuting
                 what
                 is
                 really
                 perfective
                 of
                 it
                 .
                 The
                 First
                 was
                 an
                 Errour
                 about
                 the
                 End
                 ;
                 This
                 Second
                 is
                 an
                 Errour
                 about
                 the
                 Means
                 ,
                 which
                 are
                 the
                 two
                 hinges
                 upon
                 which
                 all
                 Prudence
                 ,
                 and
                 all
                 Imprudence
                 turns
                 .
              
            
             
               
                 II.
                 
              
               
                 That
                 the
                 Truth
                 of
                 this
                 Charge
                 may
                 appear
                 ,
                 we
                 must
                 here
                 also
                 propose
                 a
                 Measure
                 ,
                 whereby
                 we
                 may
                 proceed
                 ,
                 as
                 we
                 did
                 in
                 the
                 Former
                 Reflection
                 .
                 And
                 as
                 there
                 we
                 took
                 upon
                 us
                 to
                 determine
                 what
                 that
                 is
                 which
                 is
                 
                   Objectively
                   perfective
                
                 of
                 the
                 Vnderstanding
                 ,
                 so
                 we
                 must
                 here
                 consider
                 what
                 is
                 the
                 
                   Right
                   Method
                
                 of
                 Prosecuting
                 what
                 is
                 so
                 .
                 Which
                 being
                 stated
                 will
                 be
                 a
                 Measure
                 to
                 us
                 in
                 this
                 ,
                 as
                 the
                 other
                 was
                 in
                 the
                 former
                 Reflection
                 .
              
            
             
               
                 III.
                 
              
               
                 I
                 design
                 not
                 here
                 a
                 just
                 and
                 Particular
                 Treatise
                 concerning
                 
                   The
                   Method
                   of
                   Study
                
                 or
                 
                   Inquiry
                   after
                   
                   Truth
                
                 ,
                 this
                 Province
                 being
                 already
                 Professedly
                 undertaken
                 ,
                 and
                 Excellently
                 adorn'd
                 by
                 two
                 as
                 great
                 Masters
                 of
                 Thinking
                 as
                 ever
                 were
                 ,
                 or
                 are
                 like
                 to
                 be
                 in
                 the
                 World
                 ,
                 Cartesius
                 and
                 Malebranche
                 ,
                 of
                 both
                 which
                 your
                 Ladyship
                 is
                 so
                 much
                 a
                 Mistress
                 ,
                 that
                 a
                 further
                 undertaking
                 of
                 this
                 kind
                 would
                 be
                 as
                 needless
                 to
                 your
                 better
                 information
                 ,
                 as
                 to
                 the
                 Argument
                 it self
                 ,
                 after
                 the
                 Management
                 of
                 it
                 under
                 such
                 Excellent
                 hands
                 .
                 However
                 something
                 I
                 must
                 say
                 ,
                 it
                 being
                 impossible
                 to
                 shew
                 that
                 wrong
                 Methods
                 are
                 used
                 in
                 this
                 
                   Grand
                   Inquest
                
                 ,
                 but
                 by
                 predefining
                 which
                 is
                 the
                 Right
                 .
                 This
                 therefore
                 I
                 shall
                 do
                 ,
                 but
                 briefly
                 only
                 ,
                 and
                 in
                 General
                 .
              
            
             
               
                 IV.
                 
              
               
                 Since
                 therefore
                 that
                 Truth
                 which
                 is
                 Perfective
                 of
                 the
                 understanding
                 is
                 
                   Necessary
                   Truth
                
                 ,
                 and
                 since
                 this
                 Necessary
                 Truth
                 is
                 the
                 same
                 with
                 the
                 Divine
                 Ideas
                 (
                 both
                 which
                 being
                 already
                 proved
                 ,
                 are
                 
                 here
                 supposed
                 )
                 following
                 the
                 thred
                 of
                 the
                 same
                 Hypothesis
                 ,
                 I
                 find
                 it
                 Necessary
                 to
                 affirm
                 ,
                 that
                 the
                 right
                 and
                 indeed
                 only
                 Method
                 of
                 Enquiry
                 after
                 that
                 Truth
                 which
                 is
                 perfective
                 of
                 the
                 understanding
                 is
                 by
                 Consulting
                 the
                 
                   Ideal
                   World
                
                 ,
                 where
                 only
                 it
                 is
                 ,
                 or
                 the
                 Divine
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 who
                 says
                 of
                 himself
                 that
                 he
                 is
                 not
                 only
                 the
                 Truth
                 ,
                 but
                 also
                 the
                 way
                 .
              
            
             
               
                 V.
                 
              
               
                 Here
                 I
                 suppose
                 two
                 things
                 ,
                 first
                 that
                 this
                 Divine
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 or
                 Ideal
                 World
                 is
                 intimately
                 united
                 with
                 ,
                 and
                 presential
                 to
                 the
                 Mind
                 .
                 Secondly
                 that
                 we
                 see
                 and
                 understand
                 all
                 things
                 in
                 him
                 ,
                 That
                 he
                 is
                 our
                 Light
                 and
                 our
                 Wisdom
                 ,
                 the
                 Light
                 by
                 which
                 we
                 See
                 ,
                 and
                 the
                 Light
                 which
                 we
                 See
                 ,
                 that
                 he
                 is
                 the
                 very
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 the
                 inward
                 word
                 and
                 Substantial
                 Conception
                 of
                 our
                 Minds
                 ,
                 as
                 he
                 is
                 of
                 the
                 Father
                 ,
                 and
                 that
                 in
                 this
                 Sense
                 he
                 inlightens
                 every
                 Man
                 that
                 comes
                 into
                 the
                 World.
                 This
                 I
                 
                 need
                 not
                 prove
                 now
                 ,
                 
                 because
                 I
                 have
                 done
                 it
                 professedly
                 elsewhere
                 ,
                 only
                 I
                 shall
                 pass
                 one
                 necessary
                 Remark
                 upon
                 the
                 manner
                 of
                 our
                 being
                 inlighten'd
                 by
                 the
                 Divine
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 who
                 may
                 be
                 said
                 to
                 inlighten
                 us
                 in
                 a
                 double
                 respect
                 ,
                 either
                 Fundamentally
                 and
                 Potentially
                 by
                 putting
                 us
                 into
                 a
                 Capacity
                 of
                 Illumination
                 ,
                 by
                 his
                 intimate
                 Union
                 and
                 Presence
                 with
                 us
                 ,
                 or
                 else
                 Effectually
                 and
                 Actually
                 ,
                 when
                 we
                 attend
                 to
                 his
                 Divine
                 Light
                 ,
                 which
                 is
                 always
                 present
                 to
                 us
                 ,
                 tho
                 we
                 are
                 not
                 so
                 to
                 it
                 .
                 In
                 the
                 Former
                 sense
                 he
                 inlightens
                 every
                 Man
                 ,
                 in
                 the
                 latter
                 only
                 those
                 who
                 duly
                 consult
                 him
                 and
                 attend
                 to
                 him
                 .
              
            
             
               
                 VI.
                 
              
               
                 For
                 I
                 consider
                 ,
                 that
                 the
                 Divine
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 is
                 an
                 Inlighteness
                 in
                 the
                 same
                 Proportion
                 as
                 he
                 is
                 a
                 Redeemer
                 .
                 Now
                 he
                 redeems
                 us
                 either
                 by
                 putting
                 us
                 in
                 a
                 Salvable
                 and
                 Reconcilable
                 State
                 ,
                 which
                 is
                 a
                 Redemption
                 
                   Vniversal
                   Incondionate
                
                 and
                 Antecedent
                 ,
                 or
                 by
                 actually
                 reconciling
                 
                 and
                 Saving
                 us
                 ,
                 which
                 depends
                 upon
                 ,
                 and
                 is
                 consequent
                 to
                 certain
                 conditions
                 ,
                 and
                 is
                 conferr'd
                 only
                 upon
                 those
                 who
                 are
                 qualify'd
                 accordingly
                 .
                 And
                 as
                 his
                 Redemption
                 is
                 double
                 ,
                 so
                 is
                 his
                 Illumination
                 .
                 He
                 inlightens
                 either
                 by
                 putting
                 us
                 in
                 a
                 state
                 or
                 possibility
                 of
                 Illumination
                 by
                 being
                 intimately
                 present
                 with
                 us
                 ,
                 and
                 surrounding
                 us
                 with
                 his
                 Divine
                 
                   Ideal
                   Light
                
                 ,
                 which
                 is
                 a
                 Benefit
                 Common
                 to
                 all
                 ,
                 or
                 by
                 actually
                 informing
                 our
                 understandings
                 when
                 we
                 apply
                 our selves
                 with
                 due
                 Attention
                 to
                 his
                 all-diffused
                 Light
                 ,
                 which
                 is
                 ever
                 present
                 to
                 us
                 ,
                 and
                 to
                 the
                 whole
                 Creation
                 ,
                 and
                 Shineth
                 even
                 
                   in
                   the
                   Darkness
                
                 ,
                 
                 tho
                 
                   the
                   Darkness
                   Comprehend
                   it
                   not
                
                 .
              
            
             
               
                 VII
                 .
              
               
                 And
                 I
                 was
                 not
                 a
                 little
                 glad
                 to
                 find
                 the
                 Grounds
                 of
                 this
                 distinction
                 in
                 the
                 writings
                 of
                 that
                 Elevated
                 Heathen
                 ,
                 Hierocles
                 ,
                 which
                 I
                 shall
                 give
                 you
                 in
                 the
                 words
                 of
                 my
                 own
                 Translation
                 .
                 This
                 bright
                 Heathen
                 Commenting
                 upon
                 that
                 Mystical
                 
                 Prayer
                 of
                 Pythagoras
                 ,
                 
                   O
                   Father
                
                 Jupiter
                 ,
                 
                   either
                   free
                   all
                   from
                   their
                   Manifold
                   evils
                   ,
                   Or
                   else
                   Discover
                   to
                   all
                   what
                   Daemon
                   they
                   use
                   ,
                
                 Moves
                 this
                 Question
                 ,
                 
                   since
                   they
                   that
                   know
                   God
                   and
                   themselves
                   are
                   free
                   from
                   Mortal
                   Passions
                   ;
                   why
                   then
                   are
                   not
                   all
                   freed
                   ,
                   since
                   all
                   are
                   sufficiently
                   assisted
                   with
                   the
                   Opportunities
                   of
                   this
                   knowledge
                
                 ?
                 To
                 which
                 he
                 first
                 gives
                 this
                 general
                 Answer
                 ,
                 
                 
                   Because
                   the
                   greatest
                   part
                   of
                   Men
                   embrace
                   evil
                   of
                   their
                   own
                   accord
                   ,
                   since
                   they
                   neither
                   see
                   nor
                   hear
                   Neighbouring
                   good
                   .
                
                 Then
                 a
                 little
                 after
                 he
                 is
                 more
                 particular
                 in
                 his
                 Account
                 .
                 
                   Since
                   therefore
                
                 (
                 says
                 he
                 )
                 
                   that
                   any
                   thing
                   may
                   be
                   shewn
                
                 to
                 any
                 one
                 ,
                 
                 
                   't
                   is
                   necessary
                   that
                   the
                   actions
                   of
                   two
                   Persons
                   concur
                   (
                   for
                   how
                   can
                   you
                   shew
                   what
                   you
                   have
                   a
                   mind
                   should
                   be
                   shewn
                   ,
                   to
                   a
                   Blind
                   Man
                   ,
                   although
                   you
                   offer
                   it
                   to
                   him
                   a
                   thousand
                   times
                   ,
                   or
                   how
                   can
                   you
                   shew
                   to
                   one
                   that
                   sees
                   ,
                   if
                   you
                   offer
                   nothing
                   to
                   his
                   Sight
                   )
                   both
                   these
                   must
                   be
                   present
                   ,
                   some
                   good
                   proposed
                   by
                   him
                   that
                   shews
                   ,
                   and
                   an
                   Eye
                   capable
                   
                   of
                   seeing
                   in
                   him
                   to
                   whom
                   it
                   is
                   to
                   be
                   shewn
                   ;
                   so
                   that
                   from
                   a
                   visible
                   object
                   ,
                   and
                   a
                   Faculty
                   of
                   seeing
                   ,
                   may
                   result
                   a
                   Manifestation
                   .
                   This
                   being
                   so
                   ,
                   let
                   us
                   suppose
                   that
                   all
                   would
                   be
                   freed
                   from
                   evil
                   ,
                   if
                   their
                   Maker
                   did
                   shew
                   to
                   all
                   the
                   knowledge
                   of
                   his
                   own
                   Nature
                   ,
                   and
                   what
                   Daemon
                   they
                   themselves
                   use
                   .
                   But
                   we
                   find
                   that
                   all
                   are
                   not
                   deliver'd
                   from
                   evil
                   ,
                   it
                   follows
                   therefore
                   that
                   he
                   does
                   not
                   make
                   this
                   discovery
                   to
                   all
                   ,
                   but
                   to
                   those
                   only
                   who
                   of
                   their
                   own
                   accord
                   endeavour
                   to
                   free
                   themselves
                   from
                   evil
                   ,
                   and
                   voluntarily
                   fix
                   their
                   Eye
                   upon
                   what
                   is
                   shewn
                   by
                   the
                   intention
                   of
                   Contemplation
                   .
                
                 And
                 again
                 a
                 little
                 after
                 ,
                 
                   thus
                   every
                   Illumination
                
                 of
                 God
                 by
                 the
                 
                   Concurrence
                   of
                   our
                   vision
                
                 ,
                 
                 
                   becomes
                   a
                   Discovery
                
                 .
              
            
             
               
                 VIII
                 .
              
               
                 In
                 all
                 which
                 Process
                 ,
                 this
                 refined
                 Heathen
                 supposes
                 that
                 God
                 is
                 ready
                 on
                 his
                 part
                 to
                 inlighten
                 all
                 Men
                 ;
                 nay
                 ,
                 that
                 he
                 does
                 inlighten
                 them
                 all
                 so
                 far
                 as
                 to
                 put
                 them
                 in
                 the
                 way
                 ,
                 and
                 within
                 the
                 Possibility
                 
                 of
                 Illumination
                 ,
                 which
                 then
                 becomes
                 Actual
                 and
                 Effectual
                 when
                 they
                 yield
                 due
                 Attention
                 to
                 the
                 Divine
                 Light.
                 He
                 does
                 not
                 indeed
                 descend
                 to
                 so
                 much
                 Nicety
                 and
                 Particularity
                 as
                 to
                 ascribe
                 this
                 Illumination
                 to
                 the
                 Divine
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 or
                 
                   Ideal
                   World
                
                 ,
                 but
                 only
                 to
                 God
                 in
                 general
                 ,
                 nor
                 does
                 he
                 determine
                 whether
                 God
                 does
                 inlighten
                 us
                 only
                 Efficiently
                 ,
                 by
                 infusing
                 Acts
                 or
                 Habits
                 of
                 knowledge
                 (
                 as
                 is
                 more
                 vulgarly
                 held
                 ,
                 than
                 understood
                 ,
                 and
                 indeed
                 is
                 no
                 way
                 intelligible
                 )
                 or
                 Formally
                 by
                 being
                 himself
                 the
                 very
                 Formal
                 Light
                 of
                 our
                 Minds
                 ,
                 and
                 the
                 immediate
                 Object
                 of
                 our
                 Knowledge
                 .
                 This
                 I
                 say
                 he
                 does
                 not
                 determine
                 ,
                 nor
                 do
                 I
                 cite
                 him
                 to
                 this
                 purpose
                 ,
                 having
                 sufficiently
                 Explain'd
                 and
                 Establisht
                 this
                 Theory
                 elsewhere
                 ,
                 
                 but
                 only
                 to
                 shew
                 his
                 Concurrence
                 with
                 me
                 in
                 this
                 Distinction
                 of
                 the
                 
                   double
                   Illumination
                
                 of
                 God.
                 
              
            
             
               
                 IX
                 .
              
               
                 These
                 Supposals
                 being
                 premised
                 ,
                 
                 First
                 ,
                 that
                 that
                 Truth
                 which
                 is
                 Perfective
                 of
                 the
                 understanding
                 is
                 
                   Necessary
                   Truth
                
                 ;
                 then
                 Secondly
                 ,
                 that
                 this
                 Necessary
                 Truth
                 is
                 the
                 same
                 with
                 the
                 Divine
                 Ideas
                 ;
                 then
                 Thirdly
                 ,
                 that
                 the
                 Divine
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 or
                 Ideal
                 World
                 ,
                 is
                 intimately
                 united
                 with
                 ,
                 and
                 Praesential
                 to
                 the
                 Mind
                 ;
                 then
                 Fourthly
                 ,
                 that
                 we
                 see
                 and
                 understand
                 all
                 things
                 in
                 him
                 ,
                 and
                 that
                 't
                 is
                 he
                 that
                 is
                 our
                 inlightner
                 ;
                 and
                 that
                 lastly
                 ,
                 tho
                 he
                 inlightens
                 all
                 Fundamentally
                 and
                 Potentially
                 ,
                 yet
                 this
                 Illumination
                 is
                 not
                 reduced
                 to
                 Act
                 ,
                 and
                 made
                 Effectual
                 ,
                 but
                 by
                 the
                 intervening
                 of
                 some
                 Condition
                 on
                 our
                 parts
                 ,
                 which
                 is
                 duly
                 to
                 consult
                 and
                 apply
                 our selves
                 to
                 him
                 .
                 From
                 these
                 Premises
                 the
                 same
                 Conclusion
                 which
                 we
                 touch't
                 on
                 before
                 ,
                 necessarily
                 and
                 evidently
                 follows
                 ,
                 that
                 the
                 Right
                 and
                 only
                 Method
                 of
                 Enquiry
                 after
                 that
                 Truth
                 which
                 is
                 Perfective
                 of
                 the
                 understanding
                 ,
                 is
                 to
                 consult
                 the
                 Divine
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 or
                 Ideal
                 World.
                 For
                 this
                 is
                 the
                 Region
                 of
                 Truth
                 ,
                 and
                 here
                 
                 are
                 
                   hid
                   all
                   the
                   Treasures
                   of
                   Wisdom
                   and
                   Knowledge
                   .
                
                 
                 This
                 is
                 that
                 great
                 and
                 Universal
                 Oracle
                 lodged
                 in
                 every
                 Man's
                 Breast
                 ,
                 whereof
                 the
                 Antient
                 Vrim
                 and
                 Thummim
                 was
                 an
                 Expressive
                 Type
                 or
                 Emblem
                 .
                 This
                 is
                 Reason
                 ,
                 this
                 is
                 Conscience
                 ,
                 this
                 is
                 Truth
                 ,
                 this
                 is
                 that
                 
                   Light
                   Within
                
                 so
                 Darkly
                 talk'd
                 of
                 ,
                 by
                 some
                 who
                 have
                 by
                 their
                 aukward
                 ,
                 untoward
                 ,
                 and
                 Vnprincipled
                 way
                 of
                 representing
                 it
                 ,
                 discredited
                 one
                 of
                 the
                 Noblest
                 Theorys
                 in
                 the
                 World.
                 But
                 the
                 thing
                 in
                 it self
                 rightly
                 understood
                 is
                 true
                 ,
                 and
                 if
                 any
                 shall
                 yet
                 call
                 it
                 Quakerism
                 ,
                 or
                 Euthusiasm
                 ,
                 I
                 shall
                 only
                 make
                 this
                 reply
                 at
                 present
                 ,
                 that
                 't
                 is
                 such
                 Quakerism
                 as
                 makes
                 a
                 good
                 part
                 of
                 
                   St.
                   Iohn's
                   Gospel
                
                 ,
                 and
                 of
                 
                   St.
                   Austin's
                   Works
                
                 .
                 But
                 to
                 return
                 ,
                 this
                 I
                 say
                 is
                 that
                 
                   Divine
                   Oracle
                
                 which
                 we
                 all
                 may
                 ,
                 and
                 must
                 consult
                 ,
                 if
                 we
                 would
                 inrich
                 our
                 minds
                 with
                 Truth
                 ,
                 that
                 Truth
                 which
                 is
                 Perfective
                 of
                 the
                 understanding
                 .
                 And
                 this
                 is
                 the
                 true
                 Method
                 of
                 being
                 
                 truly
                 wise
                 .
                 And
                 this
                 is
                 no
                 other
                 Method
                 ,
                 than
                 what
                 is
                 advised
                 us
                 by
                 this
                 Divine
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 the
                 Substantial
                 Wisdom
                 of
                 God.
                 
                 
                   Blessed
                   is
                   the
                   Man
                   that
                   heareth
                   me
                   ,
                   watching
                   daily
                   at
                   my
                   Gates
                   ,
                   waiting
                   at
                   the
                   Posts
                   of
                   my
                   Doors
                   .
                
                 And
                 again
                 says
                 the
                 same
                 Substantial
                 Wisdom
                 ,
                 
                   Who
                   so
                   is
                   Simple
                
                 ,
                 
                 
                   let
                   him
                   turn
                   in
                   hither
                
                 .
                 And
                 again
                 ,
                 
                   I
                   am
                   the
                   Light
                   of
                   the
                   World
                   ,
                   he
                   that
                   follows
                   me
                   ,
                
                 or
                 (
                 as
                 the
                 word
                 more
                 properly
                 signifies
                 )
                 he
                 that
                 consorts
                 or
                 keeps
                 company
                 with
                 me
                 ,
                 
                 
                   walketh
                   not
                   in
                   Darkness
                
                 .
                 This
                 therefore
                 is
                 
                   via
                   Intelligentiae
                
                 ,
                 the
                 way
                 and
                 Method
                 of
                 true
                 Knowledge
                 ,
                 to
                 apply
                 our selves
                 to
                 the
                 Divine
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 to
                 consult
                 the
                 
                   Ideal
                   World.
                
                 
              
            
             
               
                 X.
                 
              
               
                 Thus
                 in
                 general
                 .
                 If
                 now
                 it
                 be
                 further
                 demanded
                 how
                 this
                 is
                 to
                 be
                 done
                 ,
                 I
                 answer
                 that
                 there
                 are
                 three
                 ways
                 of
                 doing
                 it
                 ,
                 and
                 I
                 can
                 think
                 of
                 no
                 more
                 .
                 The
                 First
                 is
                 by
                 Attention
                 .
                 The
                 Second
                 is
                 by
                 Purity
                 of
                 Heart
                 and
                 Life
                 .
                 And
                 
                 the
                 Third
                 is
                 by
                 Prayer
                 .
                 Upon
                 each
                 of
                 which
                 I
                 shall
                 bestow
                 some
                 few
                 Remarks
                 ,
                 such
                 as
                 may
                 rather
                 give
                 hints
                 than
                 
                   full
                   entertainment
                
                 to
                 your
                 thoughts
                 ,
                 because
                 I
                 Know
                 your
                 Ladyship
                 loves
                 to
                 have
                 something
                 left
                 to
                 
                   work
                   out
                
                 by
                 your self
                 in
                 your
                 own
                 private
                 Meditations
                 .
                 Which
                 Consideration
                 has
                 made
                 me
                 all
                 along
                 use
                 less
                 Prolixity
                 than
                 the
                 Quaintness
                 and
                 Weightiness
                 of
                 my
                 Argument
                 would
                 otherwise
                 justify
                 .
              
            
             
               
                 XI
                 .
              
               
                 The
                 first
                 Method
                 assign'd
                 is
                 Attention
                 ,
                 or
                 Application
                 of
                 Mind
                 to
                 the
                 Intelligible
                 World
                 ,
                 the
                 World
                 of
                 Truth
                 .
                 This
                 is
                 the
                 same
                 with
                 Thinking
                 or
                 Speculating
                 ,
                 which
                 if
                 intelligibly
                 accounted
                 for
                 ,
                 will
                 be
                 found
                 to
                 be
                 nothing
                 else
                 but
                 the
                 Conversion
                 of
                 the
                 Mind
                 to
                 the
                 Ideal
                 World
                 ,
                 or
                 Omniformity
                 of
                 the
                 Divine
                 Essence
                 ;
                 which
                 as
                 it
                 is
                 the
                 First
                 ,
                 so
                 is
                 it
                 also
                 the
                 Directest
                 and
                 most
                 Compendicus
                 Method
                 of
                 Science
                 .
                 For
                 this
                 is
                 to
                 go
                 directly
                 
                 to
                 the
                 Spring-head
                 ,
                 to
                 the
                 
                   Lucid
                   Fountain
                
                 of
                 Good
                 ,
                 't
                 is
                 to
                 take
                 hold
                 of
                 Essential
                 Truth
                 nakedly
                 as
                 it
                 is
                 in
                 it self
                 (
                 as
                 a
                 very
                 Contemplative
                 Person
                 expresses
                 it
                 )
                 't
                 is
                 to
                 fix
                 the
                 Eye
                 of
                 the
                 Mind
                 upon
                 the
                 
                   Intellectual
                   Sun
                
                 ,
                 
                 upon
                 him
                 who
                 is
                 Substantial
                 Truth
                 ,
                 and
                 the
                 Light
                 of
                 the
                 World.
                 Which
                 must
                 needs
                 be
                 the
                 most
                 ready
                 way
                 to
                 be
                 inlightned
                 .
                 For
                 the
                 more
                 heedfully
                 we
                 attend
                 to
                 the
                 Ideal
                 World
                 ,
                 the
                 more
                 we
                 shall
                 see
                 and
                 discover
                 of
                 it
                 ;
                 and
                 not
                 only
                 so
                 ,
                 but
                 also
                 more
                 clearly
                 distinguish
                 what
                 we
                 do
                 discover
                 .
                 For
                 so
                 a
                 man
                 that
                 casts
                 a
                 short
                 careless
                 glance
                 upon
                 the
                 Galaxy
                 ,
                 sees
                 only
                 a
                 
                   Confused
                   whiteness
                
                 arising
                 from
                 the
                 numerous
                 mixture
                 of
                 little
                 Splendors
                 ,
                 but
                 when
                 the
                 same
                 Person
                 fixes
                 his
                 Eye
                 with
                 steadiness
                 and
                 delay
                 of
                 Application
                 ,
                 he
                 begins
                 to
                 discern
                 something
                 more
                 distinctly
                 ,
                 a
                 new
                 Star
                 ever
                 and
                 anon
                 arises
                 under
                 his
                 inspection
                 ,
                 not
                 discover'd
                 before
                 ,
                 and
                 still
                 the
                 longer
                 and
                 harder
                 he
                 
                 looks
                 ,
                 the
                 more
                 he
                 discerns
                 ,
                 till
                 at
                 length
                 he
                 has
                 discover'd
                 as
                 much
                 as
                 he
                 can
                 well
                 atttend
                 to
                 at
                 once
                 ,
                 and
                 has
                 satiated
                 his
                 Faculty
                 with
                 the
                 Brightness
                 and
                 Multitude
                 of
                 Light.
                 The
                 Application
                 is
                 as
                 Obvious
                 ,
                 as
                 the
                 Figure
                 is
                 Pertinent
                 ,
                 and
                 therefore
                 I
                 shall
                 only
                 remark
                 this
                 one
                 thing
                 more
                 upon
                 this
                 part
                 ,
                 that
                 this
                 was
                 the
                 Method
                 of
                 the
                 first
                 Inventors
                 of
                 Arts
                 and
                 Sciences
                 ,
                 who
                 made
                 their
                 way
                 into
                 the
                 Coasts
                 of
                 Learning
                 by
                 meer
                 dint
                 of
                 Thinking
                 ;
                 and
                 further
                 ,
                 that
                 this
                 is
                 the
                 very
                 Method
                 that
                 has
                 been
                 used
                 by
                 the
                 greatest
                 Improvers
                 of
                 them
                 ever
                 since
                 ,
                 such
                 as
                 
                   Bacon
                   ,
                   Boyle
                   ,
                   Descartes
                   ,
                   Galileus
                   ,
                   Harvey
                   ,
                   Mersennus
                   ,
                   Digby
                   ,
                   Malebranche
                   ,
                   Poiret
                   ,
                
                 and
                 (
                 whom
                 I
                 name
                 with
                 particular
                 Honour
                 and
                 Reverence
                 )
                 our
                 Excellent
                 Friend
                 Dr.
                 More
                 .
                 All
                 these
                 must
                 be
                 allow'd
                 ,
                 and
                 I
                 think
                 are
                 to
                 be
                 great
                 Improvers
                 of
                 Learning
                 ,
                 and
                 that
                 't
                 was
                 by
                 this
                 Method
                 they
                 did
                 it
                 .
                 And
                 I
                 dare
                 Prophesie
                 ,
                 that
                 if
                 ever
                 
                 any
                 extraordinary
                 Advancement
                 be
                 for
                 the
                 future
                 made
                 in
                 the
                 World
                 ,
                 't
                 will
                 be
                 done
                 by
                 Thinking
                 .
              
            
             
               
                 XII
                 .
              
               
                 This
                 as
                 to
                 Thinking
                 in
                 General
                 .
                 But
                 now
                 as
                 to
                 the
                 Order
                 of
                 Thinking
                 ,
                 if
                 your
                 Ladiship
                 can
                 be
                 supposed
                 to
                 need
                 any
                 instruction
                 about
                 it
                 ,
                 I
                 cannot
                 recommend
                 you
                 to
                 a
                 better
                 Tutor
                 than
                 your
                 Friend
                 
                   M.
                   Malebranche
                
                 ,
                 in
                 his
                 second
                 part
                 of
                 his
                 sixth
                 Book
                 of
                 Inquiry
                 after
                 Truth
                 ,
                 
                 where
                 he
                 purposely
                 describes
                 the
                 
                   Method
                   of
                   Thinking
                
                 ,
                 which
                 you
                 may
                 remember
                 he
                 reduces
                 to
                 these
                 few
                 following
                 Laws
                 .
              
            
             
               
                 XIII
                 .
              
               
                 The
                 first
                 Law
                 is
                 ,
                 
                   that
                   evidence
                   be
                   maintain'd
                   in
                   our
                   Reasonings
                   .
                
                 From
                 this
                 Principle
                 depends
                 this
                 general
                 Law
                 concerning
                 the
                 Matter
                 of
                 our
                 Studies
                 ,
                 
                   that
                   we
                   ought
                   not
                   to
                   Reason
                   but
                   only
                   of
                   those
                   things
                   whereof
                   we
                   have
                   clear
                   Ideas
                   ,
                
                 and
                 by
                 Necessary
                 Consequence
                 ,
                 
                   that
                   
                   we
                   ought
                   always
                   to
                   begin
                
                 with
                 the
                 
                   most
                   simple
                   and
                   easie
                   things
                   ,
                   and
                   also
                   to
                   dwell
                   long
                   upon
                   them
                   ,
                   before
                   we
                   advance
                   to
                   the
                   inquisition
                   of
                   things
                   more
                   Complex
                   and
                   Difficult
                   .
                
              
            
             
               
                 XIV
                 .
              
               
                 Upon
                 the
                 same
                 general
                 Principle
                 ,
                 depend
                 the
                 Laws
                 concerning
                 the
                 manner
                 whereby
                 we
                 are
                 to
                 proceed
                 in
                 the
                 Solution
                 of
                 Questions
                 .
                 The
                 first
                 of
                 which
                 Laws
                 is
                 this
                 ,
                 
                   That
                   the
                   state
                   of
                   the
                   Question
                   to
                   be
                   solved
                   is
                   to
                   be
                   most
                   distinctly
                   Conceived
                   .
                
                 Besides
                 ,
                 the
                 Ideas
                 of
                 the
                 Terms
                 ought
                 to
                 be
                 distinct
                 that
                 they
                 may
                 be
                 Compared
                 with
                 one
                 another
                 ,
                 and
                 that
                 the
                 Relations
                 which
                 are
                 sought
                 for
                 may
                 be
                 Known
                 .
              
            
             
               
                 XV.
                 
              
               
                 But
                 when
                 the
                 Relations
                 of
                 things
                 to
                 one
                 another
                 cannot
                 be
                 Known
                 by
                 immediately
                 Comparing
                 them
                 ,
                 then
                 the
                 Second
                 Law
                 is
                 ,
                 
                   that
                   we
                   should
                   employ
                   our
                   thoughts
                   to
                   find
                   out
                   one
                   or
                   more
                   Middle
                   Ideas
                   ,
                   which
                   we
                   may
                   use
                   as
                   a
                   Common
                   Measure
                   
                   to
                   Know
                   by
                   their
                   help
                   the
                   Relations
                   that
                   are
                   between
                   those
                   things
                   .
                
                 And
                 withal
                 he
                 advises
                 that
                 we
                 should
                 study
                 to
                 have
                 those
                 Ideas
                 clear
                 and
                 distinct
                 ,
                 proportionably
                 to
                 the
                 Accuracy
                 and
                 Numerousness
                 of
                 those
                 Relations
                 which
                 we
                 endeavour
                 to
                 deprehend
                 .
              
            
             
               
                 XVI
                 .
              
               
                 But
                 when
                 the
                 Questions
                 are
                 Difficult
                 and
                 require
                 a
                 long
                 Examination
                 ,
                 then
                 the
                 third
                 Law
                 is
                 ,
                 
                   that
                   from
                   the
                   Matter
                   in
                   hand
                   all
                   those
                   things
                   should
                   be
                   removed
                   whose
                   examination
                   is
                   not
                   necessary
                   to
                   the
                   discovery
                   of
                   the
                   sought
                   for
                   Truth
                   .
                
                 Because
                 the
                 Capacity
                 of
                 the
                 Mind
                 is
                 not
                 to
                 be
                 without
                 reason
                 divided
                 ,
                 but
                 all
                 its
                 force
                 is
                 to
                 be
                 imploy'd
                 about
                 those
                 things
                 from
                 which
                 it
                 may
                 perceive
                 Light.
                 And
                 all
                 those
                 things
                 which
                 can
                 be
                 removed
                 ,
                 and
                 which
                 being
                 remov'd
                 ,
                 the
                 Question
                 remains
                 intire
                 ;
                 they
                 are
                 the
                 things
                 that
                 do
                 not
                 belong
                 to
                 the
                 Question
                 .
              
            
             
               
               
                 XVII
                 .
              
               
                 
                   When
                   the
                   Question
                   is
                   included
                   within
                   a
                   few
                   Terms
                   ,
                   then
                   the
                   Fourth
                   Rule
                   is
                   ,
                
                 that
                 the
                 matter
                 of
                 our
                 Meditation
                 is
                 to
                 be
                 divided
                 by
                 parts
                 ,
                 and
                 those
                 parts
                 to
                 be
                 handled
                 singly
                 according
                 to
                 their
                 Natural
                 Order
                 ,
                 by
                 beginning
                 with
                 the
                 more
                 Simple
                 ,
                 that
                 is
                 ,
                 with
                 those
                 which
                 include
                 fewest
                 Relations
                 .
                 And
                 that
                 we
                 should
                 not
                 pass
                 on
                 to
                 the
                 more
                 Complex
                 ,
                 till
                 the
                 more
                 Simple
                 be
                 distinctly
                 known
                 ,
                 and
                 render'd
                 Familiar
                 .
              
            
             
               
                 XVIII
                 .
              
               
                 When
                 by
                 Meditation
                 these
                 things
                 become
                 Familiar
                 to
                 us
                 ,
                 then
                 the
                 Fifth
                 Rule
                 is
                 ,
                 
                   that
                   the
                   Ideas
                   of
                   all
                   these
                   are
                   to
                   be
                   Contracted
                   ,
                   and
                   disposed
                   in
                   the
                   Imagination
                   ,
                   or
                   to
                   be
                   Written
                   down
                   in
                   Paper
                   ,
                   that
                   they
                   may
                   no
                   longer
                   fill
                   the
                   Capacity
                   of
                   the
                   Mind
                   .
                
                 This
                 Rule
                 ,
                 tho
                 always
                 useful
                 ,
                 yet
                 he
                 makes
                 it
                 necessary
                 only
                 in
                 the
                 most
                 difficult
                 Questions
                 ,
                 which
                 require
                 a
                 great
                 Capacity
                 of
                 Mind
                 .
                 And
                 he
                 
                 says
                 withal
                 ,
                 that
                 the
                 use
                 of
                 this
                 and
                 the
                 following
                 Rules
                 ,
                 is
                 not
                 to
                 be
                 Accurately
                 known
                 but
                 only
                 in
                 Algebra
                 .
              
            
             
               
                 XIX
                 .
              
               
                 
                   When
                   the
                   Ideas
                   of
                   all
                   things
                   necessary
                   to
                   be
                   consider'd
                   ,
                   are
                   clear
                   ,
                   familiar
                   ,
                   contract
                   ,
                   and
                   orderly
                   digested
                   in
                   the
                   Imagination
                   ,
                   or
                   exprest
                   in
                   Paper
                   ;
                   then
                   the
                   sixth
                   Law
                   is
                   ,
                
                 That
                 all
                 things
                 are
                 to
                 be
                 Compared
                 or
                 Collated
                 according
                 to
                 the
                 Laws
                 of
                 Combination
                 ,
                 alternately
                 among
                 one
                 another
                 ,
                 either
                 by
                 the
                 sole
                 Intuition
                 of
                 the
                 Mind
                 ,
                 or
                 by
                 the
                 Motion
                 of
                 the
                 Imagination
                 ,
                 joyn'd
                 with
                 the
                 Intuition
                 of
                 the
                 Mind
                 ,
                 or
                 by
                 the
                 Calculation
                 of
                 the
                 Pen
                 joyn'd
                 with
                 the
                 Attention
                 of
                 the
                 Mind
                 and
                 of
                 the
                 Imagination
                 .
              
            
             
               
                 XX.
                 
              
               
                 
                   If
                   none
                   of
                   all
                   those
                   Relations
                   which
                   result
                   from
                   all
                   those
                   Collations
                   ,
                   be
                   that
                   which
                   is
                   sought
                   after
                   ,
                
                 then
                 again
                 from
                 all
                 those
                 Relations
                 those
                 are
                 to
                 be
                 removed
                 which
                 are
                 of
                 no
                 use
                 to
                 the
                 Solution
                 
                 of
                 the
                 Question
                 :
                 And
                 the
                 others
                 are
                 to
                 be
                 made
                 Familiar
                 ,
                 to
                 be
                 Contracted
                 ,
                 and
                 to
                 be
                 orderly
                 disposed
                 in
                 the
                 Imagination
                 ,
                 or
                 express'd
                 in
                 Paper
                 ,
                 and
                 to
                 be
                 compared
                 with
                 each
                 other
                 ,
                 according
                 to
                 the
                 Laws
                 of
                 Combination
                 .
                 And
                 then
                 we
                 are
                 to
                 see
                 whether
                 the
                 Compound
                 Relation
                 which
                 is
                 sought
                 for
                 be
                 any
                 one
                 of
                 all
                 those
                 Compound
                 Relations
                 which
                 result
                 from
                 those
                 new
                 Comparisons
                 .
              
            
             
               
                 XXI
                 .
              
               
                 If
                 none
                 of
                 those
                 found
                 Relatitions
                 include
                 the
                 Solution
                 of
                 the
                 Question
                 ,
                 
                   then
                   again
                   from
                   all
                   those
                   Relations
                   ,
                   the
                   unserviceable
                   are
                   to
                   be
                   cast
                   away
                   ,
                   the
                   other
                   are
                   to
                   be
                   made
                   familiar
                   ,
                
                 &c.
                 
                 And
                 by
                 proceeding
                 in
                 this
                 manner
                 ,
                 the
                 Truth
                 or
                 Relation
                 sought
                 for
                 ,
                 be
                 it
                 never
                 so
                 Complex
                 ,
                 will
                 at
                 last
                 be
                 found
                 ,
                 provided
                 we
                 are
                 able
                 sufficiently
                 to
                 extend
                 the
                 Capacity
                 of
                 our
                 Mind
                 ,
                 by
                 Contracting
                 Ideas
                 ,
                 and
                 that
                 in
                 all
                 our
                 Operations
                 we
                 always
                 attend
                 to
                 the
                 End
                 and
                 Scope
                 which
                 is
                 to
                 be
                 arriv'd
                 at
                 .
                 For
                 in
                 
                 every
                 step
                 of
                 this
                 Intellectual
                 Progress
                 ,
                 we
                 ought
                 to
                 have
                 our
                 eye
                 perpetually
                 fix'd
                 upon
                 the
                 State
                 of
                 the
                 Question
                 .
                 To
                 all
                 which
                 he
                 adds
                 one
                 Caution
                 more
                 ,
                 that
                 we
                 should
                 beware
                 lest
                 we
                 should
                 sit
                 down
                 Contented
                 with
                 a
                 false
                 Light
                 or
                 Appearance
                 ,
                 and
                 so
                 be
                 deceived
                 .
                 And
                 that
                 therefore
                 our
                 Collations
                 in
                 order
                 to
                 the
                 finding
                 out
                 the
                 Truth
                 we
                 look
                 after
                 ,
                 be
                 so
                 often
                 repeated
                 ,
                 till
                 we
                 can
                 no
                 longer
                 with
                 hold
                 our
                 assent
                 without
                 being
                 Secretly
                 Chid
                 and
                 reprehended
                 by
                 a
                 Certain
                 Master
                 Answering
                 from
                 within
                 to
                 our
                 Questions
                 ,
                 that
                 is
                 to
                 our
                 Labour
                 ,
                 Application
                 of
                 Mind
                 ,
                 and
                 desire
                 of
                 Heart
                 .
                 By
                 which
                 
                   Master
                   within
                
                 this
                 admirable
                 Theorist
                 can
                 mean
                 nothing
                 else
                 but
                 the
                 Divine
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 or
                 
                   Ideal
                   World
                
                 ,
                 that
                 Universal
                 Oracle
                 of
                 Mankind
                 ,
                 and
                 of
                 all
                 the
                 Intelligent
                 Creation
                 .
              
               
                 This
                 is
                 a
                 short
                 view
                 of
                 those
                 Laws
                 which
                 the
                 Excellent
                 
                   M.
                   Malebranche
                
                 has
                 given
                 concerning
                 
                 the
                 
                   Method
                   of
                   Thinking
                
                 .
                 And
                 I
                 believe
                 if
                 an
                 Angel
                 had
                 been
                 ingaged
                 in
                 the
                 undertaking
                 ,
                 he
                 could
                 not
                 have
                 given
                 Better
                 .
                 They
                 are
                 all
                 Natural
                 ,
                 Clear
                 ,
                 Distinct
                 ,
                 Easie
                 ,
                 and
                 depending
                 ;
                 Few
                 enough
                 not
                 to
                 burthen
                 or
                 Distract
                 the
                 Mind
                 ,
                 and
                 yet
                 Many
                 enough
                 to
                 
                   inform
                   it
                
                 .
                 And
                 therefore
                 I
                 shall
                 not
                 be
                 guilty
                 of
                 so
                 much
                 Presumption
                 and
                 Impertinence
                 as
                 to
                 prescribe
                 any
                 other
                 ,
                 thinking
                 it
                 sufficient
                 to
                 consider
                 and
                 Practice
                 these
                 .
                 And
                 so
                 much
                 for
                 the
                 first
                 way
                 of
                 Consulting
                 the
                 Ideal
                 World
                 ,
                 which
                 is
                 by
                 Thinking
                 .
              
            
             
               
                 XXIII
                 .
              
               
                 The
                 second
                 way
                 is
                 by
                 Purity
                 of
                 Heart
                 and
                 Life
                 .
                 This
                 I
                 confess
                 has
                 a
                 more
                 immediate
                 and
                 special
                 influence
                 upon
                 the
                 Knowledge
                 of
                 Spiritual
                 and
                 Moral
                 Truths
                 ,
                 according
                 to
                 that
                 of
                 our
                 Saviour
                 ,
                 
                   If
                   any
                   Man
                   will
                   do
                   his
                   will
                   ,
                
                 
                 he
                 shall
                 
                   know
                   of
                   the
                   Doctrine
                
                 ,
                 &c.
                 and
                 that
                 of
                 his
                 Prime
                 Apostle
                 ,
                 
                 
                   The
                   Animal
                   Man
                   perceiveth
                   not
                   the
                   things
                   of
                   
                   God
                   ,
                
                 &c.
                 
                 But
                 its
                 Efficacy
                 is
                 not
                 confined
                 here
                 ,
                 but
                 has
                 a
                 larger
                 Sphere
                 of
                 activity
                 ,
                 and
                 serves
                 to
                 the
                 discovery
                 even
                 of
                 all
                 Ideal
                 or
                 Necessary
                 Truth
                 .
                 For
                 as
                 viciousness
                 not
                 only
                 proceeds
                 from
                 Ignorance
                 ,
                 but
                 also
                 causes
                 it
                 ,
                 by
                 besotting
                 and
                 clouding
                 the
                 understanding
                 ,
                 so
                 Purity
                 of
                 Heart
                 and
                 Life
                 not
                 only
                 proceeds
                 from
                 Light
                 and
                 Knowledge
                 ,
                 but
                 also
                 produces
                 it
                 ,
                 and
                 helps
                 the
                 Soul
                 to
                 see
                 more
                 Clearly
                 and
                 Distinctly
                 .
                 Hence
                 the
                 Pythagoric
                 and
                 Platonic
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 the
                 Method
                 of
                 Purification
                 and
                 Purgation
                 so
                 much
                 talk'd
                 of
                 by
                 
                   Perphyry
                   ,
                   Iamblichus
                   ,
                   Plotinus
                
                 ,
                 and
                 particularly
                 by
                 Hierocles
                 in
                 his
                 Introduction
                 to
                 his
                 Noble
                 Comment
                 ,
                 where
                 he
                 has
                 these
                 Words
                 ,
                 
                   As
                   a
                   Blear
                   Eye
                   cannot
                   behold
                   a
                   very
                   bright
                   object
                   till
                   it
                   be
                   Purged
                   ,
                   so
                   a
                   Soul
                   not
                   yet
                   Clarify'd
                   and
                   refined
                   by
                   Vertue
                   is
                   not
                   qualify'd
                   to
                   gaze
                   upon
                   the
                   Beauty
                   of
                   Truth
                   .
                
                 And
                 the
                 same
                 Method
                 is
                 no
                 less
                 recommended
                 in
                 Scripture
                 .
                 
                   Wisdom
                   
                   will
                   not
                   enter
                   into
                   a
                   Polluted
                   Spirit
                   ,
                
                 
                 says
                 the
                 Wise
                 Man.
                 And
                 says
                 the
                 Angel
                 to
                 Daniel
                 ,
                 
                 
                   many
                   shall
                   be
                   Purify'd
                   and
                   made
                   white
                   ,
                   and
                   none
                   of
                   the
                   wicked
                   shall
                   understand
                   ,
                   but
                   the
                   wise
                   shall
                   understand
                   .
                
                 And
                 says
                 the
                 Psalmist
                 ,
                 
                 
                   I
                   am
                   wiser
                   than
                   the
                   Aged
                   because
                   I
                   keep
                   thy
                   Commandments
                   .
                
                 And
                 to
                 this
                 purpose
                 also
                 is
                 that
                 of
                 our
                 Lord
                 to
                 be
                 understood
                 ,
                 
                   He
                   that
                   follows
                   me
                
                 ,
                 that
                 is
                 ,
                 that
                 lives
                 after
                 my
                 Example
                 ,
                 
                   Walketh
                   not
                   in
                   Darkness
                
                 .
                 
                 The
                 Purity
                 of
                 his
                 Heart
                 will
                 be
                 a
                 Light
                 to
                 his
                 understanding
                 .
              
            
             
               
                 XXIV
                 .
              
               
                 But
                 to
                 represent
                 his
                 more
                 distinctly
                 ,
                 there
                 are
                 two
                 ways
                 whereby
                 Purity
                 of
                 Heart
                 serves
                 to
                 the
                 acquirement
                 of
                 Knowledge
                 .
                 
                   By
                   Natural
                   Efficacy
                
                 ,
                 and
                 by
                 the
                 
                   Divine
                   grace
                
                 and
                 Benediction
                 .
                 And
                 first
                 it
                 does
                 it
                 by
                 Natural
                 Efficacy
                 ,
                 either
                 by
                 Clarifying
                 the
                 Medium
                 ,
                 or
                 by
                 assisting
                 the
                 faculty
                 .
                 The
                 former
                 I
                 conceive
                 and
                 represent
                 after
                 this
                 Manner
                 .
                 I
                 suppose
                 
                 in
                 the
                 first
                 place
                 that
                 the
                 Soul
                 sees
                 through
                 a
                 Medium
                 ;
                 Secondly
                 ,
                 that
                 this
                 Medium
                 is
                 our
                 
                   Terrestrical
                   Vehicle
                
                 ;
                 Thirdly
                 ,
                 that
                 the
                 Grosness
                 of
                 this
                 Medium
                 hinders
                 the
                 Vision
                 of
                 the
                 Soul.
                 All
                 which
                 I
                 ground
                 upon
                 those
                 words
                 of
                 the
                 Apostle
                 ,
                 
                 
                   Now
                   we
                   see
                   through
                   a
                   Glass
                   ,
                   darkly
                   .
                
              
            
             
               
                 XXV
                 .
              
               
                 This
                 Supposed
                 ,
                 it
                 follows
                 that
                 whatsoever
                 Clarifys
                 this
                 Medium
                 does
                 also
                 help
                 the
                 Vision
                 of
                 the
                 Soul.
                 And
                 this
                 Purity
                 does
                 ,
                 especially
                 that
                 more
                 Eminent
                 part
                 of
                 it
                 which
                 consists
                 in
                 Chastity
                 and
                 Temperance
                 .
                 For
                 first
                 it
                 Composes
                 the
                 Passions
                 ,
                 especially
                 that
                 of
                 Lust
                 ,
                 by
                 that
                 the
                 
                   Animal
                   Spirits
                
                 ,
                 and
                 by
                 that
                 the
                 Blood.
                 For
                 the
                 Motion
                 of
                 the
                 Passions
                 Ferments
                 the
                 Spirits
                 ,
                 and
                 the
                 Fermentation
                 of
                 the
                 Spirits
                 agitates
                 the
                 Blood
                 ,
                 and
                 by
                 agitation
                 raises
                 all
                 the
                 feculent
                 and
                 drossy
                 parts
                 of
                 it
                 ;
                 and
                 makes
                 it
                 like
                 a
                 troubled
                 Fountain
                 ,
                 thick
                 and
                 muddy
                 .
                 And
                 
                 this
                 I
                 take
                 to
                 be
                 one
                 true
                 reason
                 why
                 Men
                 in
                 any
                 Passion
                 can't
                 reason
                 so
                 clearly
                 as
                 when
                 they
                 are
                 in
                 more
                 quiet
                 and
                 silence
                 of
                 Spirit
                 .
                 But
                 now
                 by
                 Purity
                 of
                 Heart
                 all
                 this
                 disturbance
                 is
                 allay'd
                 and
                 composed
                 ,
                 the
                 Passions
                 are
                 becalm'd
                 ,
                 the
                 Spirits
                 fix'd
                 ,
                 the
                 Fountain
                 of
                 the
                 Blood
                 clears
                 up
                 ,
                 and
                 so
                 all
                 the
                 inner
                 part
                 of
                 that
                 Glass
                 the
                 Apostle
                 speaks
                 of
                 ,
                 becomes
                 more
                 bright
                 and
                 pellucid
                 ,
                 more
                 apt
                 to
                 transmit
                 the
                 Rays
                 of
                 the
                 
                   Ideal
                   Light
                
                 ,
                 and
                 consequently
                 we
                 see
                 more
                 clearly
                 through
                 it
                 .
                 Tho
                 it
                 be
                 still
                 but
                 Darkly
                 in
                 comparison
                 of
                 what
                 we
                 shall
                 do
                 hereafter
                 .
              
            
             
               
                 XXVI
                 .
              
               
                 But
                 this
                 is
                 not
                 all
                 ;
                 This
                 Purity
                 does
                 also
                 Clarifie
                 the
                 outward
                 part
                 of
                 the
                 Glass
                 too
                 .
                 First
                 
                   by
                   Consequence
                
                 ,
                 because
                 the
                 finer
                 the
                 Spirits
                 and
                 Blood
                 are
                 ,
                 the
                 finer
                 will
                 be
                 the
                 Threds
                 of
                 the
                 outward
                 Veil
                 also
                 .
                 Then
                 more
                 directly
                 ,
                 because
                 Temperance
                 does
                 refine
                 
                 and
                 Subtilize
                 the
                 Texture
                 of
                 the
                 Body
                 ,
                 diminishes
                 from
                 its
                 Bulk
                 and
                 Grossness
                 ,
                 and
                 unloads
                 the
                 Soul
                 of
                 a
                 good
                 part
                 of
                 that
                 Burthen
                 which
                 not
                 only
                 presses
                 down
                 her
                 Aspirations
                 ,
                 but
                 also
                 hinders
                 her
                 Sight
                 :
                 And
                 besides
                 ,
                 it
                 refines
                 the
                 the
                 inner
                 part
                 too
                 ,
                 by
                 bringing
                 in
                 fresh
                 supplies
                 of
                 fine
                 Spirits
                 .
                 
                 This
                 was
                 that
                 Temperance
                 which
                 made
                 the
                 Faces
                 of
                 
                   Daniel
                   ,
                   Hananiah
                   ,
                   Mishael
                
                 and
                 Azariah
                 look
                 Clear
                 and
                 Fair
                 ,
                 and
                 which
                 made
                 them
                 Wise
                 too
                 ,
                 gave
                 a
                 quick
                 and
                 delicate
                 air
                 to
                 their
                 Countenances
                 ,
                 and
                 let
                 in
                 the
                 Light
                 of
                 the
                 Ideal
                 World
                 upon
                 their
                 Souls
                 .
                 This
                 was
                 that
                 Philosophical
                 Temperance
                 of
                 the
                 Pythagoreans
                 ,
                 which
                 (
                 to
                 use
                 the
                 Words
                 of
                 Dr.
                 More
                 Commenting
                 upon
                 that
                 place
                 )
                 
                   is
                   the
                   Mother
                   of
                   that
                   Wisdom
                   which
                   makes
                   the
                   Face
                   to
                   shine
                   ,
                   and
                   nourishes
                   the
                   Luciform
                   Vehicle
                   of
                   the
                   Soul.
                   
                
              
            
             
               
                 XXVII
                 .
              
               
                 And
                 as
                 this
                 Purity
                 does
                 Clarify
                 the
                 Medium
                 ,
                 so
                 does
                 it
                 also
                 Assist
                 
                 the
                 Faculty
                 .
                 And
                 this
                 it
                 does
                 by
                 the
                 same
                 general
                 way
                 whereby
                 it
                 clarifies
                 the
                 Medium
                 ,
                 that
                 is
                 ,
                 by
                 composing
                 the
                 Passions
                 .
                 For
                 the
                 Passions
                 not
                 only
                 trouble
                 and
                 thicken
                 the
                 Medium
                 (
                 as
                 was
                 noted
                 and
                 explain'd
                 before
                 )
                 but
                 al●o
                 divide
                 and
                 disperse
                 the
                 Faculty
                 .
                 For
                 the
                 more
                 things
                 a
                 man
                 desires
                 ,
                 the
                 more
                 things
                 he
                 will
                 be
                 engaged
                 to
                 think
                 upon
                 ,
                 and
                 the
                 more
                 things
                 he
                 thinks
                 upon
                 at
                 once
                 ,
                 the
                 more
                 Languid
                 and
                 Confuse
                 will
                 his
                 Conception
                 be
                 .
                 But
                 now
                 this
                 Purity
                 by
                 composing
                 the
                 Passions
                 ,
                 contracts
                 the
                 Desires
                 ,
                 and
                 by
                 contracting
                 the
                 Desires
                 ,
                 it
                 contracts
                 also
                 by
                 consequence
                 the
                 Thoughts
                 ,
                 and
                 by
                 this
                 the
                 Man
                 is
                 reduced
                 to
                 a
                 greater
                 
                   Vnity
                   ,
                   Simplicity
                
                 ,
                 and
                 Recollection
                 of
                 Mind
                 ,
                 and
                 having
                 but
                 few
                 thoughts
                 to
                 divide
                 him
                 ,
                 he
                 is
                 the
                 better
                 inabled
                 to
                 think
                 clearly
                 and
                 distinctly
                 .
              
            
             
               
                 XXVIII
                 .
              
               
                 And
                 thus
                 have
                 I
                 given
                 a
                 clear
                 and
                 distinct
                 account
                 how
                 Purity
                 
                 of
                 Heart
                 serves
                 to
                 the
                 acquirement
                 of
                 Knowledge
                 by
                 a
                 
                   Natural
                   Efficacy
                
                 .
                 This
                 it
                 does
                 also
                 secondly
                 by
                 the
                 
                   Divine
                   Grace
                
                 and
                 Benediction
                 .
                 Purity
                 of
                 Heart
                 is
                 that
                 
                   Heavenly
                   Lure
                
                 which
                 invites
                 not
                 only
                 the
                 Holy
                 Spirit
                 ,
                 but
                 also
                 the
                 Divine
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 to
                 come
                 and
                 dwell
                 in
                 the
                 Soul
                 ,
                 and
                 to
                 inrich
                 it
                 with
                 his
                 Ideal
                 Communications
                 .
                 This
                 we
                 may
                 be
                 assured
                 of
                 from
                 his
                 own
                 mouth
                 ,
                 
                   He
                   that
                   loveth
                   me
                   ,
                   shall
                   be
                   lov'd
                   of
                   my
                   Father
                   ,
                
                 
                 
                   and
                   I
                   will
                   love
                   him
                   ,
                   and
                   manifest
                   my self
                   to
                   him
                   .
                
                 And
                 again
                 ,
                 
                   If
                   a
                   man
                   love
                   me
                   ,
                   my
                   Father
                   will
                   love
                   him
                   ,
                
                 
                 
                   and
                   we
                   will
                   come
                   unto
                   him
                   ,
                   and
                   make
                   our
                   abode
                   with
                   him
                   .
                
                 The
                 pure
                 ,
                 chaste
                 and
                 good
                 Soul
                 shall
                 not
                 only
                 be
                 loved
                 by
                 the
                 Divine
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 but
                 be
                 also
                 of
                 his
                 Council
                 and
                 Privacy
                 .
                 For
                 this
                 is
                 the
                 Spouse
                 of
                 the
                 
                   Word
                   Eternal
                
                 ,
                 who
                 first
                 assumed
                 
                   innocent
                   Nature
                
                 ,
                 and
                 then
                 assumes
                 
                   innocent
                   Persons
                
                 ,
                 the
                 first
                 by
                 a
                 Natural
                 ,
                 the
                 second
                 by
                 a
                 Mystic
                 union
                 .
                 This
                 is
                 the
                 
                   Beloved
                   Disciple
                
                 who
                 has
                 the
                 
                 priviledge
                 to
                 lean
                 upon
                 the
                 Bosom
                 of
                 his
                 Lord
                 ,
                 and
                 to
                 be
                 admitted
                 to
                 his
                 more
                 secret
                 Communications
                 .
                 And
                 therefore
                 says
                 the
                 Psalmist
                 ,
                 
                   The
                   secret
                   of
                   the
                   Lord
                   is
                   with
                   them
                   that
                   fear
                   him
                   ,
                
                 
                 
                   and
                   he
                   will
                   shew
                   them
                   his
                   Covenant
                   .
                
                 And
                 says
                 our
                 Lord
                 himself
                 ,
                 
                   Blessed
                   are
                   the
                   Pure
                   in
                   Heart
                   ,
                   for
                   they
                   shall
                   see
                   God.
                
                 And
                 Concerning
                 the
                 Four
                 Children
                 that
                 refused
                 to
                 defile
                 themselves
                 with
                 the
                 Portion
                 of
                 the
                 Kings
                 Meat
                 ,
                 it
                 is
                 said
                 ,
                 that
                 
                   God
                   gave
                   them
                   Knowledge
                   ,
                   and
                   skill
                   in
                   all
                   Learning
                   and
                   Wisdom
                
                 ;
                 and
                 that
                 
                   Daniel
                   had
                   understanding
                   in
                   all
                   Visions
                   and
                   Dreams
                   .
                
                 
                 For
                 they
                 were
                 not
                 only
                 Pure
                 and
                 Temperate
                 but
                 Religiously
                 so
                 ,
                 in
                 obedience
                 to
                 the
                 Law
                 of
                 their
                 God
                 ,
                 the
                 God
                 of
                 
                   Israel
                   .
                   Which
                   the
                   said
                   God
                   rewarded
                   with
                   Knowledge
                   and
                   skill
                   in
                   all
                   Learning
                   and
                   Wisdom
                   in
                   them
                   all
                   ,
                   but
                   in
                   Daniel
                   peculiarly
                   ,
                   with
                   a
                   faculty
                   of
                   interpreting
                   Aenigmatical
                   Dreams
                   and
                   Visions
                
                 ;
                 as
                 the
                 Learned
                 
                 Dr.
                 More
                 observes
                 in
                 his
                 excellent
                 
                 Comment
                 upon
                 that
                 place
                 .
              
            
             
               
                 XXIX
                 .
              
               
                 The
                 third
                 and
                 last
                 way
                 of
                 consulting
                 the
                 Ideal
                 World
                 is
                 by
                 Prayer
                 .
                 This
                 is
                 a
                 method
                 which
                 the
                 Scripture
                 also
                 advises
                 us
                 to
                 :
                 
                   If
                   any
                   of
                   you
                   lack
                   wisdom
                   ,
                   let
                   him
                   ask
                   of
                   God
                   ,
                   that
                   giveth
                   to
                   all
                   men
                   liberally
                   ,
                   and
                   upbraideth
                   not
                   ,
                
                 
                 
                   and
                   it
                   shall
                   be
                   given
                   him
                   .
                
                 And
                 this
                 we
                 know
                 was
                 the
                 Method
                 whereby
                 the
                 Wisest
                 of
                 men
                 attain'd
                 his
                 unparallel'd
                 Wisdom
                 .
                 
                 For
                 as
                 Wisdom
                 was
                 his
                 Choice
                 ,
                 so
                 the
                 Method
                 of
                 his
                 seeking
                 and
                 gaining
                 ,
                 it
                 was
                 by
                 Prayer
                 .
                 And
                 't
                 is
                 further
                 observable
                 that
                 he
                 address'd
                 himself
                 to
                 the
                 Divine
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 or
                 Ideal
                 World
                 in
                 particular
                 ,
                 as
                 you
                 may
                 see
                 in
                 that
                 solemn
                 Prayer
                 of
                 his
                 recorded
                 in
                 the
                 Book
                 of
                 Wisdom
                 ,
                 
                   give
                   me
                   Wisdom
                   that
                   sitteth
                   by
                   thy
                   Throne
                   ,
                
                 &c.
                 
                 Which
                 I
                 commend
                 to
                 your
                 Ladyships
                 perusal
                 at
                 leisure
                 .
              
            
             
               
                 XXX
                 .
              
               
                 And
                 thus
                 (
                 Madam
                 )
                 have
                 I
                 Defined
                 and
                 by
                 Scripture
                 and
                 Reason
                 Proved
                 ,
                 what
                 is
                 the
                 Right
                 Method
                 
                 of
                 prosecuting
                 that
                 Truth
                 which
                 is
                 Perfective
                 of
                 the
                 understanding
                 .
                 This
                 in
                 general
                 I
                 have
                 shewn
                 to
                 consist
                 in
                 
                   Consulting
                   the
                   Ideal
                   World
                
                 ;
                 The
                 manner
                 of
                 doing
                 which
                 I
                 have
                 also
                 shewn
                 to
                 be
                 ,
                 First
                 ,
                 by
                 Thinking
                 ,
                 the
                 Order
                 of
                 which
                 is
                 also
                 defined
                 ,
                 Secondly
                 ,
                 by
                 Purity
                 of
                 Heart
                 and
                 Life
                 ,
                 and
                 lastly
                 by
                 Prayer
                 .
                 This
                 I
                 take
                 to
                 be
                 
                   via
                   Intelligentiae
                
                 ,
                 the
                 Way
                 and
                 Method
                 of
                 Wisdom
                 ,
                 whose
                 House
                 I
                 think
                 is
                 
                   Now
                   Built
                
                 ,
                 tho
                 not
                 upon
                 Seven
                 ,
                 yet
                 upon
                 Three
                 Substantial
                 Pillars
                 ,
                 and
                 I
                 should
                 be
                 glad
                 if
                 any
                 one
                 would
                 be
                 so
                 kind
                 as
                 to
                 shew
                 me
                 the
                 weakness
                 of
                 the
                 Ground
                 upon
                 which
                 they
                 stand
                 .
              
            
             
               
                 XXXI
                 .
              
               
                 And
                 now
                 (
                 Madam
                 )
                 I
                 think
                 I
                 I
                 need
                 not
                 use
                 many
                 words
                 to
                 shew
                 that
                 as
                 Learning
                 is
                 generally
                 placed
                 in
                 such
                 things
                 as
                 are
                 not
                 Perfective
                 of
                 the
                 understanding
                 ,
                 so
                 that
                 what
                 is
                 so
                 is
                 generally
                 prosecuted
                 by
                 undue
                 Methods
                 .
                 For
                 't
                 is
                 but
                 to
                 compare
                 the
                 Methods
                 in
                 
                 common
                 use
                 with
                 that
                 which
                 we
                 have
                 premised
                 and
                 demonstrated
                 ,
                 and
                 you
                 will
                 immediately
                 perceive
                 the
                 falseness
                 and
                 irregularity
                 of
                 them
                 .
                 For
                 First
                 ,
                 whereas
                 the
                 First
                 and
                 general
                 Method
                 of
                 Wisdom
                 and
                 knowledge
                 is
                 by
                 consulting
                 the
                 Divine
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 or
                 Ideal
                 World
                 ,
                 the
                 World
                 of
                 Light
                 ,
                 that
                 Light
                 which
                 inlightens
                 every
                 Man
                 that
                 comes
                 into
                 this
                 World
                 ,
                 the
                 generality
                 of
                 Students
                 don
                 't
                 so
                 much
                 as
                 Dream
                 of
                 this
                 ,
                 nor
                 make
                 any
                 such
                 Application
                 ,
                 but
                 apply
                 themselves
                 altogether
                 to
                 the
                 Ectypal
                 World
                 ,
                 to
                 the
                 World
                 of
                 Darkness
                 and
                 Obscurity
                 .
                 So
                 verifying
                 that
                 complaint
                 of
                 God
                 by
                 the
                 Prophet
                 ,
                 
                   My
                   People
                   have
                   forsaken
                   me
                   the
                   Fountain
                   of
                   Living
                   Waters
                   ,
                   and
                   have
                   digg'd
                   to
                   themselves
                   broken
                   Cisterns
                   ,
                   that
                   will
                   hold
                   no
                   Water
                   .
                
              
            
             
               
                 XXXII
                 .
              
               
                 Then
                 again
                 ,
                 whereas
                 another
                 more
                 Particular
                 Method
                 is
                 by
                 Attention
                 and
                 Thinking
                 ,
                 this
                 is
                 generally
                 
                 so
                 little
                 regarded
                 ,
                 that
                 no
                 sort
                 of
                 Men
                 think
                 so
                 little
                 for
                 the
                 most
                 part
                 as
                 they
                 that
                 are
                 ingaged
                 in
                 the
                 Profess
                 Study
                 of
                 Learning
                 and
                 Knowledge
                 .
                 This
                 they
                 don't
                 reckon
                 as
                 any
                 part
                 of
                 Study
                 ,
                 nor
                 as
                 any
                 Progress
                 in
                 the
                 Stage
                 of
                 Learning
                 ,
                 but
                 only
                 as
                 a
                 Graver
                 way
                 of
                 being
                 Idle
                 .
                 'T
                 is
                 then
                 only
                 they
                 Study
                 when
                 they
                 are
                 hanging
                 their
                 Heads
                 over
                 an
                 Old
                 Musty
                 Folio
                 ,
                 and
                 are
                 making
                 huge
                 Common-places
                 ,
                 and
                 stuffing
                 their
                 Memories
                 with
                 Grey
                 Sentences
                 ,
                 and
                 Venerable
                 sayings
                 :
                 And
                 thus
                 they
                 spend
                 their
                 Time
                 and
                 their
                 Ink
                 ,
                 and
                 having
                 Scambl'd
                 through
                 a
                 company
                 of
                 Books
                 (
                 most
                 of
                 which
                 perhaps
                 were
                 Written
                 to
                 as
                 little
                 purpose
                 ,
                 as
                 they
                 are
                 Read
                 )
                 they
                 think
                 themselves
                 Learned
                 Men
                 ,
                 and
                 the
                 World
                 is
                 too
                 often
                 of
                 their
                 Opinion
                 ,
                 tho
                 they
                 have
                 not
                 made
                 themselves
                 Masters
                 of
                 any
                 Sense
                 or
                 Notion
                 ,
                 nor
                 are
                 able
                 to
                 demonstrate
                 one
                 single
                 Truth
                 upon
                 solid
                 Principles
                 ,
                 and
                 in
                 a
                 Consequential
                 Process
                 .
              
            
             
               
               
                 XXXIII
                 .
              
               
                 And
                 this
                 is
                 the
                 Method
                 not
                 only
                 of
                 those
                 who
                 Misplace
                 Learning
                 ,
                 but
                 also
                 of
                 the
                 Most
                 of
                 those
                 that
                 place
                 it
                 aright
                 .
                 For
                 even
                 those
                 that
                 place
                 it
                 in
                 
                   Ideal
                   Truths
                
                 do
                 not
                 generally
                 Think
                 for
                 it
                 ,
                 but
                 Read
                 for
                 it
                 ,
                 Seek
                 it
                 not
                 in
                 their
                 Souls
                 ,
                 but
                 in
                 Books
                 .
                 And
                 this
                 methinks
                 I
                 can
                 never
                 sufficiently
                 Wonder
                 at
                 .
                 Indeed
                 as
                 for
                 those
                 that
                 place
                 Learning
                 not
                 in
                 being
                 able
                 to
                 frame
                 Clear
                 and
                 Distinct
                 Conceptions
                 of
                 ones
                 Own
                 ,
                 but
                 in
                 Knowing
                 the
                 Opinions
                 of
                 Others
                 ,
                 't
                 is
                 no
                 wonder
                 that
                 they
                 take
                 this
                 Method
                 ,
                 for
                 tho
                 it
                 be
                 Not
                 a
                 means
                 to
                 the
                 End
                 they
                 should
                 propose
                 ,
                 yet
                 ,
                 t
                 is
                 a
                 Means
                 to
                 the
                 End
                 which
                 they
                 do
                 propose
                 .
                 But
                 the
                 wonder
                 is
                 how
                 those
                 that
                 place
                 Learning
                 as
                 they
                 should
                 ,
                 in
                 the
                 Clear
                 Conception
                 of
                 Ideal
                 Truths
                 ,
                 should
                 think
                 to
                 find
                 this
                 meerly
                 by
                 tumbling
                 over
                 Books
                 .
              
            
             
               
                 XXXIV
                 .
              
               
                 I
                 deny
                 not
                 but
                 that
                 Reading
                 is
                 
                 One
                 way
                 of
                 Knowing
                 (
                 otherwise
                 I
                 should
                 not
                 be
                 at
                 the
                 Pains
                 to
                 write
                 this
                 to
                 your
                 Ladyship
                 )
                 but
                 then
                 ,
                 t
                 is
                 only
                 by
                 Accident
                 that
                 it
                 is
                 so
                 ,
                 as
                 it
                 gives
                 hints
                 and
                 occasions
                 for
                 Thinking
                 .
                 And
                 therefore
                 Thinking
                 is
                 the
                 only
                 thing
                 to
                 be
                 regarded
                 even
                 in
                 Reading
                 (
                 for
                 Reading
                 
                   as
                   such
                
                 is
                 Nothing
                 )
                 and
                 then
                 we
                 Read
                 to
                 most
                 purpose
                 ,
                 when
                 we
                 are
                 thereby
                 most
                 enabled
                 to
                 Think
                 .
                 So
                 that
                 Thinking
                 is
                 the
                 End
                 of
                 Reading
                 ,
                 as
                 Understanding
                 is
                 the
                 End
                 of
                 Thinking
                 .
                 We
                 Ought
                 therefore
                 to
                 Read
                 only
                 in
                 Order
                 to
                 Thinking
                 .
                 And
                 yet
                 this
                 Method
                 is
                 generally
                 so
                 much
                 inverted
                 ,
                 that
                 the
                 Main
                 Stress
                 is
                 laid
                 upon
                 Reading
                 .
                 Nothing
                 but
                 
                   Read
                   ,
                   Read
                
                 ,
                 as
                 long
                 as
                 Eyes
                 and
                 Spectacles
                 will
                 hold
                 ,
                 not
                 regarding
                 whether
                 the
                 Head
                 be
                 Clear
                 ,
                 so
                 that
                 it
                 be
                 full
                 .
              
            
             
               
                 XXXV
                 .
              
               
                 As
                 to
                 the
                 particular
                 Order
                 in
                 Thinking
                 proposed
                 by
                 
                   M.
                   Malebranche
                
                 ,
                 I
                 refer
                 your
                 Ladyship
                 to
                 the
                 same
                 Excellent
                 Author
                 to
                 
                 shew
                 you
                 how
                 much
                 it
                 is
                 transgress'd
                 .
                 Which
                 he
                 does
                 at
                 large
                 ,
                 and
                 to
                 Wonderful
                 Satisfaction
                 ,
                 shewing
                 first
                 that
                 the
                 School-Philosophers
                 do
                 not
                 observe
                 that
                 General
                 Law
                 concerning
                 the
                 matter
                 of
                 study
                 ,
                 which
                 is
                 the
                 Cause
                 of
                 a
                 great
                 many
                 Errors
                 in
                 their
                 Physiology
                 .
                 Then
                 shewing
                 that
                 the
                 second
                 part
                 of
                 the
                 General
                 Law
                 is
                 not
                 observed
                 by
                 the
                 Common
                 Philosophers
                 ,
                 and
                 what
                 extraordinary
                 advances
                 Cartesius
                 made
                 in
                 Learning
                 by
                 the
                 exact
                 observation
                 of
                 it
                 .
                 Then
                 he
                 proceeds
                 to
                 explain
                 the
                 Principles
                 of
                 
                 Aristotle's
                 Philosophy
                 ,
                 where
                 he
                 shews
                 that
                 he
                 never
                 observed
                 the
                 second
                 Branch
                 of
                 the
                 General
                 Law
                 ,
                 and
                 reflects
                 upon
                 those
                 Errors
                 of
                 his
                 Philosophy
                 occasioned
                 by
                 his
                 not
                 doing
                 so
                 .
                 But
                 for
                 a
                 fuller
                 account
                 in
                 these
                 things
                 I
                 refer
                 you
                 to
                 the
                 Author
                 himself
                 .
              
            
             
               
                 XXXVI
                 .
              
               
                 Then
                 again
                 ,
                 whereas
                 Purity
                 of
                 Heart
                 and
                 Life
                 is
                 another
                 Method
                 
                 of
                 arriving
                 to
                 the
                 Light
                 and
                 Knowledge
                 of
                 Ideal
                 Truth
                 ,
                 your
                 Ladyship
                 cannot
                 but
                 know
                 ,
                 and
                 't
                 is
                 a
                 sad
                 as
                 well
                 as
                 a
                 true
                 observation
                 ,
                 that
                 this
                 is
                 not
                 only
                 neglected
                 among
                 that
                 part
                 of
                 Mankind
                 that
                 sit
                 down
                 contentedly
                 in
                 Ignorance
                 ,
                 and
                 aspire
                 to
                 no
                 greater
                 stock
                 of
                 Knowledge
                 than
                 what
                 they
                 brought
                 with
                 them
                 into
                 the
                 world
                 ,
                 but
                 also
                 among
                 the
                 generality
                 of
                 those
                 few
                 that
                 addict
                 themselves
                 to
                 the
                 Cultivation
                 and
                 Improvement
                 of
                 their
                 minds
                 .
                 Nay
                 these
                 in
                 proportion
                 to
                 their
                 Number
                 seem
                 more
                 guilty
                 of
                 this
                 neglect
                 than
                 the
                 other
                 ,
                 and
                 nothing
                 so
                 common
                 as
                 to
                 see
                 men
                 of
                 Curious
                 and
                 Inquisitive
                 tempers
                 and
                 of
                 famed
                 Learning
                 ,
                 who
                 yet
                 are
                 very
                 Corrupt
                 in
                 the
                 Moral
                 state
                 of
                 their
                 minds
                 ,
                 and
                 live
                 very
                 ill
                 lives
                 .
                 Whence
                 some
                 have
                 taken
                 occasion
                 to
                 represent
                 Learning
                 ,
                 as
                 an
                 Enemy
                 to
                 Religion
                 ,
                 and
                 have
                 cry'd
                 up
                 Ignorance
                 as
                 the
                 Mother
                 of
                 Devotion
                 .
                 And
                 tho
                 the
                 Conclusion
                 of
                 these
                 men
                 
                 be
                 notoriously
                 weak
                 and
                 absurd
                 ,
                 yet
                 it
                 must
                 be
                 confest
                 that
                 the
                 Ground
                 upon
                 which
                 they
                 build
                 it
                 ,
                 is
                 too
                 true
                 .
                 Men
                 famed
                 for
                 Learning
                 ,
                 are
                 oftentimes
                 as
                 infamous
                 for
                 Living
                 ,
                 and
                 many
                 that
                 study
                 hard
                 to
                 furnish
                 their
                 Heads
                 ,
                 are
                 yet
                 very
                 negligent
                 in
                 purifying
                 their
                 Hearts
                 ,
                 not
                 considering
                 that
                 there
                 is
                 a
                 Moral
                 ,
                 as
                 well
                 as
                 a
                 Natural
                 Communication
                 between
                 one
                 and
                 the
                 other
                 ,
                 and
                 that
                 they
                 are
                 concern'd
                 to
                 be
                 pure
                 in
                 Heart
                 and
                 Life
                 not
                 only
                 upon
                 the
                 
                   Common
                   Account
                
                 ,
                 in
                 order
                 to
                 a
                 happy
                 state
                 hereafter
                 ,
                 but
                 also
                 in
                 pursuance
                 of
                 their
                 own
                 particular
                 way
                 and
                 end
                 here
                 .
              
            
             
               
                 XXXVII
                 .
              
               
                 Then
                 again
                 Lastly
                 ,
                 whereas
                 another
                 Method
                 of
                 Wisdom
                 is
                 Prayer
                 ,
                 I
                 do
                 not
                 find
                 that
                 the
                 generality
                 of
                 Students
                 do
                 at
                 all
                 apply
                 themselves
                 to
                 this
                 Method
                 .
                 Pray
                 indeed
                 (
                 't
                 is
                 to
                 be
                 hoped
                 )
                 they
                 do
                 for
                 other
                 things
                 ,
                 which
                 they
                 think
                 lye
                 more
                 out
                 of
                 their
                 
                 reach
                 ,
                 but
                 as
                 for
                 Learning
                 and
                 Knowledge
                 ,
                 they
                 think
                 they
                 can
                 compass
                 this
                 well
                 enough
                 by
                 their
                 own
                 proper
                 Industry
                 ,
                 and
                 the
                 help
                 of
                 good
                 Books
                 ,
                 without
                 being
                 beholden
                 to
                 the
                 assistance
                 of
                 Heaven
                 .
                 And
                 this
                 ,
                 tho
                 they
                 do
                 place
                 Learning
                 in
                 the
                 knowledge
                 of
                 
                   Necessary
                   Truth
                
                 .
                 Which
                 procedure
                 of
                 theirs
                 I
                 cannot
                 resolve
                 into
                 any
                 other
                 principle
                 ,
                 (
                 I
                 mean
                 as
                 to
                 those
                 that
                 act
                 by
                 any
                 )
                 but
                 the
                 meer
                 want
                 of
                 knowing
                 or
                 considering
                 that
                 this
                 Necessary
                 Truth
                 is
                 really
                 the
                 same
                 with
                 God
                 himself
                 .
                 For
                 did
                 they
                 attentively
                 consider
                 that
                 
                   God
                   is
                   Truth
                
                 ,
                 and
                 that
                 so
                 much
                 as
                 they
                 possess
                 of
                 Truth
                 ,
                 so
                 much
                 they
                 have
                 of
                 God
                 ,
                 't
                 is
                 not
                 to
                 be
                 imagined
                 they
                 should
                 be
                 so
                 indifferent
                 in
                 using
                 Prayer
                 ,
                 or
                 any
                 of
                 the
                 other
                 preceding
                 Methods
                 of
                 Consulting
                 God
                 for
                 his
                 own
                 Light.
                 
              
            
             
               The
               End
               of
               the
               Second
               Reflection
               .
            
          
           
             
             
               The
               Third
               Reflection
               .
               Wherein
               the
               General
               Conduct
               of
               Human
               Life
               is
               tax'd
               with
               a
               too
               importunate
               ,
               and
               over-earnest
               Pursuit
               after
               Knowledge
               in
               General
               .
            
             
               
                 I.
                 
              
               
                 HAving
                 pass'd
                 over
                 the
                 two
                 first
                 Stages
                 of
                 the
                 Intellectual
                 Conduct
                 of
                 Human
                 Life
                 ,
                 that
                 of
                 the
                 End
                 ,
                 and
                 that
                 of
                 the
                 Means
                 ;
                 and
                 reflected
                 upon
                 the
                 Irregularities
                 of
                 each
                 ,
                 by
                 shewing
                 how
                 both
                 are
                 generally
                 mistaken
                 and
                 misplaced
                 ;
                 I
                 am
                 now
                 arrived
                 to
                 the
                 Third
                 and
                 Last
                 ,
                 which
                 consists
                 not
                 in
                 the
                 choice
                 of
                 the
                 Object
                 ,
                 or
                 of
                 
                 the
                 Method
                 to
                 it
                 (
                 that
                 belonging
                 to
                 the
                 two
                 former
                 )
                 but
                 in
                 the
                 Degree
                 of
                 Affection
                 wherewith
                 they
                 are
                 prosecuted
                 .
                 Which
                 part
                 of
                 our
                 Intellectual
                 Conduct
                 ,
                 as
                 it
                 is
                 equally
                 Capable
                 of
                 being
                 faulty
                 ,
                 so
                 I
                 shall
                 here
                 make
                 it
                 my
                 business
                 to
                 shew
                 that
                 it
                 is
                 actually
                 as
                 faulty
                 and
                 irregular
                 ,
                 if
                 not
                 more
                 than
                 either
                 of
                 the
                 two
                 former
                 .
                 And
                 the
                 fault
                 that
                 I
                 tax
                 it
                 with
                 ,
                 is
                 ,
                 
                   A
                   too
                   importunate
                   and
                   over-earnest
                   Pursuit
                   after
                   Knowledge
                   in
                   General
                   .
                
              
            
             
               
                 II.
                 
              
               
                 The
                 Charge
                 of
                 this
                 Reflection
                 is
                 of
                 a
                 larger
                 compass
                 and
                 extent
                 than
                 either
                 of
                 the
                 two
                 Preceding
                 ,
                 those
                 being
                 directed
                 against
                 such
                 as
                 either
                 misplace
                 the
                 Object
                 ,
                 or
                 else
                 mistake
                 the
                 Method
                 of
                 Learning
                 and
                 Knowledge
                 ;
                 but
                 this
                 takes
                 in
                 both
                 together
                 ,
                 and
                 others
                 also
                 not
                 concerned
                 in
                 either
                 of
                 the
                 former
                 .
                 For
                 not
                 only
                 those
                 that
                 err
                 in
                 the
                 placing
                 of
                 Learning
                 ,
                 or
                 in
                 the
                 method
                 to
                 it
                 ,
                 but
                 also
                 those
                 who
                 are
                 Right
                 in
                 both
                 ,
                 come
                 under
                 
                 the
                 Censure
                 of
                 the
                 Present
                 Reflection
                 ,
                 they
                 all
                 agree
                 in
                 this
                 ,
                 in
                 being
                 too
                 importunate
                 and
                 vehement
                 in
                 the
                 Pursuit
                 of
                 Knowledge
                 .
              
            
             
               
                 III.
                 
              
               
                 Now
                 in
                 the
                 making
                 out
                 the
                 Truth
                 of
                 this
                 Charge
                 ,
                 We
                 must
                 here
                 also
                 according
                 to
                 the
                 Method
                 observ'd
                 in
                 the
                 two
                 former
                 Reflections
                 ,
                 first
                 lay
                 down
                 a
                 common
                 measure
                 of
                 Proceeding
                 ,
                 by
                 stating
                 the
                 due
                 Bounds
                 of
                 our
                 Present
                 Affection
                 to
                 ,
                 and
                 search
                 after
                 Knowledge
                 ,
                 Or
                 ,
                 how
                 far
                 it
                 becomes
                 man
                 to
                 imploy
                 himself
                 in
                 the
                 Prosecution
                 of
                 Learning
                 and
                 Knowledge
                 ?
                 the
                 due
                 stating
                 of
                 which
                 Question
                 will
                 be
                 a
                 certain
                 direction
                 to
                 us
                 in
                 the
                 Determination
                 of
                 this
                 ,
                 whether
                 our
                 general
                 Inquest
                 after
                 Knowledge
                 be
                 Immoderate
                 or
                 no.
                 Now
                 for
                 the
                 Determination
                 of
                 the
                 first
                 it
                 will
                 be
                 necessary
                 to
                 draw
                 up
                 the
                 true
                 State
                 or
                 Hypothesis
                 of
                 man
                 according
                 to
                 the
                 Posture
                 wherein
                 he
                 now
                 stands
                 .
                 Which
                 I
                 shall
                 do
                 distinctly
                 in
                 these
                 following
                 Considerations
                 .
              
            
             
               
               
                 IV.
                 
              
               
                 First
                 I
                 consider
                 ,
                 that
                 the
                 utmost
                 Pitch
                 of
                 Knowledge
                 man
                 by
                 his
                 utmost
                 endeavours
                 can
                 arrive
                 to
                 in
                 this
                 world
                 is
                 very
                 inconsiderable
                 .
                 God
                 indeed
                 has
                 given
                 us
                 Reason
                 enough
                 to
                 distinguish
                 us
                 from
                 the
                 Brute
                 part
                 of
                 the
                 Creation
                 ,
                 and
                 we
                 may
                 improve
                 it
                 so
                 far
                 as
                 to
                 distinguish
                 our selves
                 from
                 
                   One
                   another
                
                 ,
                 and
                 so
                 one
                 man
                 may
                 deserve
                 to
                 be
                 call'd
                 Learned
                 and
                 Knowing
                 in
                 comparison
                 of
                 another
                 that
                 is
                 either
                 Naturally
                 more
                 ignorant
                 ,
                 or
                 more
                 unimproved
                 ;
                 but
                 absolutely
                 speaking
                 ,
                 the
                 most
                 that
                 any
                 or
                 all
                 of
                 us
                 either
                 know
                 or
                 can
                 know
                 here
                 is
                 of
                 little
                 or
                 no
                 Consideration
                 .
                 What
                 we
                 know
                 of
                 God
                 is
                 but
                 little
                 ,
                 for
                 as
                 the
                 Apostle
                 says
                 ,
                 
                   we
                   see
                   through
                   a
                   Glass
                   ,
                   darkly
                
                 ;
                 what
                 we
                 know
                 of
                 our selves
                 perhaps
                 is
                 Less
                 ,
                 and
                 what
                 we
                 know
                 of
                 the
                 world
                 about
                 us
                 is
                 
                   not
                   much
                   .
                   We
                   have
                   seen
                   but
                   a
                   few
                   of
                   Gods
                   works
                   ,
                
                 
                 as
                 the
                 wise
                 man
                 observes
                 ,
                 and
                 we
                 understand
                 yet
                 fewer
                 .
                 There
                 are
                 almost
                 
                 an
                 infinite
                 number
                 of
                 things
                 which
                 we
                 never
                 so
                 much
                 as
                 thought
                 of
                 ,
                 and
                 of
                 most
                 things
                 we
                 conceive
                 very
                 darkly
                 and
                 uncertainly
                 ,
                 and
                 there
                 is
                 not
                 one
                 thing
                 from
                 the
                 greatest
                 to
                 the
                 least
                 ,
                 which
                 we
                 do
                 or
                 can
                 understand
                 thoroughly
                 .
                 Those
                 that
                 apply
                 their
                 whole
                 study
                 to
                 any
                 one
                 thing
                 ,
                 can
                 never
                 come
                 to
                 the
                 End
                 of
                 that
                 one
                 thing
                 ,
                 for
                 not
                 only
                 every
                 Science
                 but
                 every
                 particular
                 of
                 it
                 has
                 its
                 unmeasurable
                 depths
                 and
                 recesses
                 ;
                 and
                 't
                 is
                 confess'd
                 by
                 a
                 great
                 inquirer
                 into
                 the
                 Nature
                 of
                 Antimony
                 (
                 as
                 't
                 is
                 related
                 by
                 the
                 Honourable
                 Mr.
                 Boyle
                 )
                 that
                 
                   't
                   is
                   impossible
                   for
                   one
                   man
                   to
                   understand
                   throughly
                   that
                   one
                   single
                   Mineral
                   only
                   .
                
                 
                 And
                 if
                 a
                 man
                 I
                 cannot
                 understand
                 All
                 of
                 so
                 little
                 ,
                 how
                 little
                 must
                 he
                 understand
                 of
                 All
                 !
                 Suppose
                 further
                 ,
                 that
                 all
                 the
                 Knowledge
                 of
                 the
                 Learned
                 were
                 put
                 together
                 ,
                 't
                 would
                 weigh
                 but
                 Light
                 ,
                 for
                 what
                 one
                 Art
                 or
                 Science
                 is
                 there
                 that
                 is
                 brought
                 to
                 any
                 tolerable
                 Perfection
                 ?
                 And
                 if
                 the
                 
                   Common
                   Stock
                
                 be
                 so
                 little
                 ,
                 
                 how
                 small
                 a
                 Pittance
                 is
                 it
                 that
                 must
                 fall
                 to
                 every
                 particular
                 Man's
                 share
                 !
                 And
                 where
                 is
                 that
                 Man
                 who
                 after
                 all
                 his
                 Poring
                 and
                 Studying
                 ,
                 is
                 able
                 to
                 answer
                 all
                 the
                 Questions
                 ,
                 I
                 will
                 not
                 say
                 which
                 God
                 put
                 to
                 Iob
                 ,
                 
                 but
                 which
                 may
                 be
                 askt
                 him
                 by
                 the
                 next
                 Idiot
                 he
                 meets
                 ?
              
            
             
               
                 V.
                 
              
               
                 'T
                 were
                 an
                 endless
                 undertaking
                 to
                 represent
                 at
                 large
                 the
                 little
                 that
                 we
                 know
                 ,
                 or
                 are
                 capable
                 of
                 knowing
                 .
                 Nor
                 do
                 I
                 design
                 to
                 turn
                 a
                 second
                 Agrippa
                 ,
                 and
                 entertain
                 your
                 Ladyship
                 with
                 a
                 long
                 Harangue
                 about
                 the
                 Vanity
                 of
                 
                   Humane
                   Sciences
                
                 ,
                 only
                 give
                 me
                 leave
                 to
                 touch
                 upon
                 two
                 notorious
                 instances
                 of
                 our
                 Ignorance
                 ,
                 and
                 in
                 that
                 very
                 Science
                 which
                 is
                 pretended
                 to
                 be
                 at
                 the
                 very
                 Vertical
                 Point
                 of
                 Improvement
                 .
                 'T
                 is
                 Concerning
                 the
                 the
                 Maximum
                 and
                 the
                 
                   Minimum
                   Naturale
                
                 ,
                 the
                 Greatest
                 and
                 the
                 Least
                 thing
                 in
                 Nature
                 .
                 As
                 to
                 the
                 first
                 ,
                 the
                 Question
                 is
                 whether
                 the
                 Extension
                 
                 of
                 the
                 Universe
                 be
                 Finite
                 or
                 Infinite
                 ?
                 If
                 you
                 say
                 't
                 is
                 Positively
                 Infinite
                 ,
                 besides
                 the
                 difficulty
                 of
                 conceiving
                 how
                 any
                 thing
                 can
                 be
                 so
                 extended
                 ,
                 't
                 will
                 follow
                 that
                 God
                 himself
                 cannot
                 add
                 the
                 least
                 further
                 Dimension
                 to
                 it
                 .
                 If
                 you
                 say
                 't
                 is
                 Finite
                 ,
                 suppose
                 your self
                 in
                 the
                 utmost
                 extremities
                 of
                 it
                 ,
                 and
                 try
                 whether
                 it
                 be
                 possible
                 for
                 you
                 to
                 dis-imagin
                 further
                 Extension
                 .
                 Then
                 as
                 to
                 the
                 Second
                 ,
                 the
                 Question
                 is
                 whether
                 every
                 ,
                 even
                 the
                 Least
                 assignable
                 Part
                 of
                 matter
                 be
                 infinitely
                 Divisible
                 or
                 no
                 ?
                 If
                 you
                 say
                 yes
                 ,
                 then
                 't
                 will
                 unavoidably
                 follow
                 that
                 the
                 least
                 Atom
                 will
                 have
                 as
                 many
                 Parts
                 as
                 the
                 whole
                 World.
                 If
                 you
                 say
                 no
                 ,
                 then
                 you
                 must
                 say
                 that
                 Matter
                 may
                 be
                 Divided
                 so
                 long
                 till
                 at
                 last
                 you
                 come
                 to
                 a
                 Part
                 that
                 does
                 not
                 contain
                 more
                 other
                 Parts
                 ,
                 if
                 so
                 ,
                 then
                 I
                 enquire
                 has
                 this
                 uncontaining
                 Part
                 Figure
                 ,
                 or
                 has
                 it
                 not
                 ?
                 If
                 not
                 ,
                 then
                 't
                 is
                 infinite
                 ,
                 Figure
                 being
                 only
                 the
                 Termination
                 of
                 Quantity
                 .
                 But
                 if
                 it
                 
                 has
                 ,
                 then
                 it
                 has
                 more
                 other
                 Parts
                 
                   above
                   ,
                   below
                
                 and
                 of
                 
                   each
                   side
                
                 ,
                 and
                 consequently
                 may
                 again
                 be
                 divided
                 ,
                 contrary
                 to
                 what
                 you
                 suppos'd
                 .
                 So
                 that
                 you
                 see
                 here
                 are
                 Desperate
                 Difficulties
                 on
                 both
                 sides
                 ,
                 say
                 what
                 you
                 will
                 you
                 are
                 equally
                 baffled
                 ,
                 and
                 yet
                 't
                 is
                 most
                 certain
                 that
                 one
                 only
                 can
                 be
                 true
                 ,
                 they
                 being
                 two
                 opposite
                 parts
                 of
                 a
                 Contradiction
                 ,
                 but
                 which
                 is
                 so
                 ,
                 is
                 beyond
                 the
                 Capacity
                 of
                 Humane
                 understanding
                 to
                 determine
                 .
              
            
             
               
                 VI.
                 
              
               
                 The
                 like
                 Difficulties
                 we
                 meet
                 with
                 when
                 we
                 inquire
                 concerning
                 Time
                 ,
                 whether
                 it
                 be
                 Infinitely
                 divisible
                 ,
                 or
                 only
                 into
                 Moments
                 ?
                 And
                 so
                 again
                 in
                 the
                 Business
                 of
                 Motion
                 ,
                 whether
                 there
                 be
                 any
                 such
                 thing
                 as
                 the
                 Extream
                 Degree
                 of
                 Swiftness
                 and
                 Slowness
                 ,
                 or
                 no
                 ?
                 Neither
                 of
                 which
                 can
                 be
                 defined
                 without
                 manifest
                 Absurdity
                 .
                 But
                 't
                 is
                 superfluous
                 ,
                 as
                 well
                 as
                 endless
                 ,
                 to
                 display
                 the
                 particulars
                 of
                 our
                 Ignorance
                 ,
                 tho
                 indeed
                 when
                 all
                 Accompts
                 are
                 
                 cast
                 up
                 ,
                 that
                 will
                 be
                 found
                 to
                 be
                 our
                 
                   best
                   Knowledge
                
                 .
                 This
                 only
                 in
                 General
                 ,
                 our
                 Life
                 is
                 so
                 short
                 ,
                 our
                 Progress
                 in
                 Learning
                 so
                 slow
                 ,
                 and
                 Learning
                 in
                 it self
                 so
                 long
                 and
                 tedious
                 ,
                 and
                 what
                 we
                 do
                 or
                 can
                 know
                 so
                 very
                 little
                 ,
                 that
                 the
                 Patrons
                 of
                 Scepticism
                 had
                 much
                 more
                 reason
                 to
                 conclude
                 from
                 the
                 Disability
                 of
                 our
                 Facculties
                 and
                 the
                 slightness
                 of
                 our
                 Attainments
                 ,
                 than
                 from
                 the
                 uncertainty
                 and
                 Instability
                 of
                 Truth
                 ,
                 that
                 there
                 is
                 
                   no
                   Knowledge
                
                 .
              
            
             
               
                 VII
                 .
              
               
                 Secondly
                 ,
                 I
                 consider
                 ,
                 that
                 as
                 we
                 can
                 here
                 know
                 but
                 Little
                 ,
                 so
                 even
                 that
                 very
                 little
                 which
                 we
                 do
                 ,
                 serves
                 more
                 to
                 our
                 Trouble
                 and
                 Disquiet
                 ,
                 than
                 to
                 our
                 Pleasure
                 and
                 Satisfaction
                 .
                 And
                 here
                 comes
                 in
                 that
                 experimental
                 Reflection
                 of
                 the
                 Wise
                 Man
                 ,
                 
                 
                   In
                   much
                   Wisdom
                   is
                   much
                   Grief
                   ,
                   and
                   he
                   that
                   increases
                   Knowledge
                   ,
                   increases
                   Sorrow
                   .
                
                 This
                 Proposition
                 is
                 not
                 true
                 ,
                 Absolutely
                 consider'd
                 ,
                 Knowledge
                 being
                 the
                 Perfection
                 
                 of
                 Human
                 Nature
                 ,
                 the
                 
                   Image
                   of
                   God
                
                 ,
                 
                 and
                 the
                 Principal
                 Ingredient
                 of
                 our
                 Future
                 Happiness
                 ;
                 but
                 only
                 with
                 relation
                 to
                 the
                 present
                 State
                 and
                 Posture
                 of
                 Man.
                 And
                 in
                 this
                 respect
                 it
                 is
                 abundantly
                 true
                 .
                 First
                 ,
                 because
                 the
                 more
                 we
                 know
                 ,
                 the
                 more
                 we
                 shall
                 discover
                 of
                 our
                 Ignorance
                 ,
                 (
                 that
                 being
                 the
                 chiefest
                 thing
                 we
                 learn
                 by
                 our
                 study
                 )
                 which
                 we
                 shall
                 find
                 to
                 be
                 of
                 an
                 infinitely
                 larger
                 Sphere
                 than
                 our
                 Knowledge
                 ,
                 and
                 consequently
                 shall
                 be
                 more
                 troubled
                 for
                 what
                 we
                 do
                 not
                 know
                 ,
                 than
                 pleas'd
                 with
                 what
                 we
                 do
                 .
                 Secondly
                 ,
                 because
                 the
                 Prospect
                 of
                 what
                 yet
                 further
                 remains
                 to
                 be
                 known
                 will
                 inflame
                 our
                 Thirst
                 after
                 it
                 .
                 For
                 Wisdom
                 says
                 of
                 her self
                 ,
                 
                   They
                   that
                   Eat
                   of
                   me
                   shall
                   yet
                   be
                   Hungry
                   ,
                   and
                   they
                   that
                   Drink
                   of
                   me
                   shall
                   yet
                   be
                   Thirsty
                   .
                
                 Which
                 tho
                 it
                 be
                 a
                 great
                 Commendation
                 of
                 Wisdom
                 ,
                 and
                 an
                 Argument
                 of
                 her
                 Inexhaustible
                 excellence
                 ,
                 yet
                 't
                 is
                 withal
                 a
                 great
                 instrument
                 of
                 Punishment
                 to
                 those
                 
                 who
                 can
                 attain
                 to
                 so
                 little
                 of
                 it
                 ,
                 as
                 cannot
                 satisfie
                 that
                 thirst
                 which
                 it
                 has
                 inflamed
                 .
                 Thirdly
                 ,
                 because
                 the
                 more
                 a
                 Man
                 improves
                 his
                 thinking
                 faculty
                 ,
                 the
                 more
                 apt
                 he
                 will
                 be
                 to
                 be
                 disgusted
                 and
                 offended
                 with
                 the
                 follies
                 of
                 Society
                 ;
                 as
                 the
                 most
                 delicate
                 Touch
                 is
                 the
                 soonest
                 put
                 to
                 pain
                 .
                 There
                 being
                 a
                 thousand
                 impertinencies
                 that
                 will
                 strike
                 very
                 disagreeably
                 upon
                 a
                 discerning
                 mind
                 which
                 won't
                 so
                 much
                 as
                 affect
                 a
                 grosser
                 understanding
                 .
              
            
             
               
                 VIII
                 .
              
               
                 But
                 the
                 Principal
                 Ground
                 of
                 this
                 Assertion
                 ,
                 and
                 which
                 ,
                 did
                 not
                 the
                 quickness
                 of
                 your
                 
                 Ladyship's
                 Apprenhension
                 oblige
                 me
                 to
                 Brevity
                 ,
                 I
                 could
                 be
                 Voluminous
                 upon
                 ,
                 is
                 this
                 .
                 'T
                 is
                 most
                 certain
                 that
                 Man
                 is
                 now
                 placed
                 in
                 the
                 Midst
                 of
                 Vanities
                 and
                 unsatisfying
                 Objects
                 ,
                 and
                 and
                 that
                 his
                 True
                 good
                 is
                 not
                 within
                 his
                 reach
                 ,
                 and
                 consequently
                 whatever
                 Pleasure
                 he
                 takes
                 in
                 those
                 things
                 that
                 are
                 ,
                 is
                 purely
                 owing
                 to
                 his
                 Ignorance
                 of
                 their
                 Vanity
                 .
                 Well
                 ,
                 
                 if
                 so
                 ,
                 then
                 Vae
                 Sapienti
                 ,
                 
                   woe
                   be
                   to
                   the
                   Wise
                   Man.
                
                 This
                 is
                 not
                 a
                 Place
                 to
                 be
                 Wise
                 in
                 .
                 There
                 is
                 nothing
                 here
                 Solid
                 enough
                 to
                 endure
                 the
                 Test
                 of
                 Wisdom
                 .
                 The
                 Wise
                 Man
                 cannot
                 find
                 a
                 Paradice
                 here
                 ,
                 tho
                 the
                 Fool
                 can
                 .
                 The
                 more
                 he
                 knows
                 the
                 more
                 he
                 discovers
                 the
                 Vanity
                 of
                 all
                 pretended
                 Enjoyments
                 ,
                 and
                 the
                 more
                 he
                 does
                 this
                 ,
                 the
                 more
                 he
                 streightens
                 and
                 retrenches
                 his
                 Delights
                 ,
                 and
                 the
                 more
                 he
                 does
                 this
                 ,
                 the
                 more
                 he
                 retires
                 and
                 withdraws
                 himself
                 from
                 all
                 Worldly
                 Diversions
                 ,
                 and
                 this
                 sets
                 him
                 the
                 more
                 a
                 Thinking
                 and
                 Musing
                 ,
                 and
                 this
                 again
                 presents
                 to
                 his
                 mind
                 a
                 fresh
                 and
                 more
                 lively
                 Conviction
                 of
                 the
                 Worlds
                 Vanity
                 ,
                 and
                 this
                 makes
                 him
                 again
                 retrench
                 his
                 Delights
                 ,
                 and
                 so
                 on
                 in
                 this
                 returning
                 Circle
                 ,
                 till
                 at
                 length
                 he
                 finds
                 nothing
                 but
                 his
                 
                   bare
                   Wisdom
                
                 to
                 delight
                 in
                 .
                 And
                 a
                 little
                 more
                 Thinking
                 makes
                 him
                 see
                 the
                 Vanity
                 of
                 
                   that
                   too
                
                 .
                 And
                 now
                 all
                 's
                 gone
                 .
                 To
                 dispatch
                 this
                 part
                 in
                 one
                 word
                 ,
                 this
                 is
                 the
                 Fruit
                 of
                 
                 being
                 Wise
                 ,
                 to
                 be
                 able
                 to
                 taste
                 nothing
                 that
                 's
                 Present
                 ,
                 nor
                 to
                 flatter
                 ones
                 self
                 with
                 the
                 Prospect
                 of
                 what
                 is
                 to
                 come
                 ,
                 which
                 is
                 a
                 state
                 of
                 horrible
                 Privation
                 and
                 Sterility
                 .
                 This
                 is
                 the
                 
                   thorough
                   Wise
                
                 Mans
                 Lot
                 ,
                 and
                 every
                 advance
                 in
                 Wisdom
                 is
                 a
                 step
                 towards
                 this
                 Condition
                 So
                 true
                 is
                 it
                 ,
                 that
                 
                   he
                   who
                   increases
                   Wisdom
                   ,
                   increases
                   Sorrow
                   ,
                
                 while
                 in
                 the
                 mean
                 time
                 the
                 Fool
                 Laughs
                 ,
                 and
                 is
                 Merry
                 .
              
            
             
               
                 IX
                 .
              
               
                 Thirdly
                 ,
                 I
                 Consider
                 ,
                 that
                 if
                 our
                 Knowledge
                 could
                 yield
                 us
                 more
                 Satisfaction
                 than
                 it
                 occasions
                 Trouble
                 ,
                 yet
                 our
                 Life
                 is
                 so
                 short
                 ,
                 and
                 so
                 incumber'd
                 ,
                 that
                 we
                 can
                 make
                 but
                 little
                 of
                 the
                 enjoyment
                 ,
                 so
                 little
                 ,
                 that
                 't
                 is
                 not
                 answerable
                 to
                 the
                 meer
                 Labour
                 we
                 undergo
                 in
                 acquiring
                 it
                 .
                 All
                 the
                 Morning
                 of
                 our
                 days
                 is
                 spent
                 in
                 the
                 Preliminaries
                 of
                 Learning
                 ,
                 in
                 Learning
                 Words
                 and
                 Terms
                 of
                 Art
                 ,
                 wherein
                 there
                 is
                 nothing
                 but
                 toil
                 and
                 drudgery
                 ,
                 and
                 before
                 we
                 can
                 taste
                 any
                 of
                 the
                 
                 Fruits
                 of
                 the
                 Tree
                 of
                 Knowledge
                 ,
                 before
                 we
                 can
                 relish
                 what
                 is
                 Intellectual
                 and
                 Rational
                 in
                 it
                 ,
                 our
                 Sun
                 is
                 got
                 into
                 the
                 Meridian
                 ,
                 and
                 then
                 it
                 presently
                 begins
                 to
                 decline
                 and
                 our
                 Learning
                 with
                 it
                 ;
                 our
                 Light
                 ,
                 our
                 Strength
                 ,
                 and
                 our
                 Time
                 make
                 haste
                 to
                 consume
                 ,
                 nothing
                 increases
                 now
                 but
                 the
                 Shadows
                 ,
                 that
                 is
                 our
                 Ignorance
                 and
                 Darkness
                 of
                 mind
                 ,
                 and
                 while
                 we
                 consider
                 and
                 look
                 about
                 us
                 ,
                 the
                 Sun
                 Sets
                 ,
                 and
                 all
                 is
                 concluded
                 in
                 the
                 Darkness
                 and
                 Shadow
                 of
                 Death
                 .
                 But
                 oftentimes
                 the
                 Sun
                 is
                 intercepted
                 by
                 a
                 Cloud
                 long
                 before
                 it
                 Setts
                 ,
                 and
                 we
                 live
                 backward
                 again
                 ,
                 grow
                 weak
                 and
                 Childish
                 ,
                 Silly
                 and
                 forgetful
                 ,
                 and
                 unlearn
                 faster
                 than
                 we
                 learnt
                 ;
                 or
                 if
                 it
                 chance
                 to
                 shine
                 bright
                 to
                 the
                 last
                 ,
                 then
                 we
                 improve
                 
                   too
                   much
                
                 ,
                 and
                 grow
                 too
                 wise
                 for
                 our
                 selves
                 ,
                 and
                 reject
                 the
                 greatest
                 part
                 of
                 what
                 we
                 learnt
                 before
                 ,
                 as
                 idle
                 and
                 insignificant
                 .
                 So
                 that
                 we
                 are
                 under
                 a
                 Necessity
                 of
                 unlearning
                 in
                 a
                 short
                 time
                 most
                 of
                 what
                 we
                 have
                 so
                 dearly
                 
                 learnt
                 ,
                 either
                 through
                 forgetfulness
                 ,
                 or
                 improvement
                 of
                 Iudgment
                 .
              
               
                 Fourthly
                 ,
                 I
                 Consider
                 ,
                 that
                 there
                 is
                 no
                 Necessity
                 of
                 our
                 being
                 so
                 wonderfully
                 Learned
                 and
                 Knowing
                 here
                 .
                 'T
                 is
                 neither
                 Necessary
                 as
                 injoin'd
                 by
                 God
                 ,
                 nor
                 as
                 a
                 Means
                 to
                 any
                 considerable
                 End.
                 We
                 can
                 be
                 Good
                 ,
                 and
                 we
                 can
                 be
                 Happy
                 without
                 it
                 .
                 And
                 as
                 to
                 the
                 Interest
                 of
                 Communities
                 and
                 Public
                 Societies
                 ,
                 't
                 is
                 
                   Civil
                   Prudence
                
                 and
                 Honesty
                 ,
                 and
                 not
                 Learning
                 which
                 makes
                 them
                 Happy
                 .
                 And
                 lest
                 any
                 advantage
                 in
                 our
                 
                   after
                   State
                
                 should
                 be
                 alledged
                 for
                 its
                 Necessity
                 ,
                 this
                 makes
                 it
                 more
                 unnecessary
                 than
                 any
                 Consideration
                 besides
                 .
                 For
                 tho
                 we
                 are
                 never
                 so
                 unlearned
                 now
                 ,
                 provided
                 we
                 know
                 enough
                 to
                 do
                 our
                 Duty
                 ,
                 and
                 live
                 well
                 ,
                 we
                 shall
                 in
                 a
                 short
                 time
                 arrive
                 to
                 such
                 a
                 degree
                 of
                 Knowledge
                 as
                 is
                 requisite
                 to
                 our
                 Supream
                 Perfection
                 ,
                 to
                 which
                 our
                 Present
                 Learning
                 
                   cannot
                   add
                
                 ,
                 and
                 from
                 which
                 our
                 Present
                 Ignorance
                 
                   will
                   not
                   Diminish
                
                 .
                 I
                 do
                 not
                 say
                 this
                 
                 will
                 be
                 immediately
                 upon
                 our
                 discharge
                 from
                 the
                 Body
                 ,
                 there
                 being
                 some
                 reasonable
                 Controversie
                 about
                 that
                 ,
                 (
                 which
                 would
                 be
                 too
                 great
                 a
                 Digression
                 at
                 present
                 to
                 pursue
                 )
                 tho
                 't
                 is
                 most
                 certain
                 that
                 even
                 then
                 there
                 must
                 needs
                 be
                 great
                 inlargements
                 of
                 Understanding
                 ;
                 However
                 't
                 is
                 most
                 unquestionable
                 that
                 this
                 our
                 
                   Intellectual
                   Accomplishment
                
                 can
                 be
                 no
                 further
                 off
                 than
                 our
                 enjoyment
                 of
                 the
                 
                   Beatific
                   Vision
                
                 .
                 We
                 shall
                 then
                 commence
                 instantaneously
                 Wise
                 and
                 Learned
                 ,
                 and
                 be
                 fully
                 possess'd
                 of
                 the
                 Tree
                 of
                 Knowledge
                 ,
                 as
                 well
                 as
                 of
                 the
                 Tree
                 of
                 Life
                 .
                 For
                 then
                 that
                 Glass
                 through
                 which
                 we
                 now
                 see
                 Darkly
                 shall
                 be
                 laid
                 aside
                 ,
                 and
                 there
                 shall
                 be
                 no
                 other
                 but
                 the
                 
                   Speculum
                   Deitatis
                
                 ,
                 the
                 Glass
                 of
                 the
                 Divinty
                 ,
                 which
                 is
                 no
                 other
                 than
                 the
                 Ideal
                 World
                 ,
                 which
                 shall
                 be
                 now
                 more
                 intimately
                 united
                 to
                 us
                 ,
                 and
                 more
                 clearly
                 display'd
                 before
                 us
                 .
                 And
                 tho
                 even
                 now
                 there
                 shall
                 be
                 Degrees
                 of
                 Knowledge
                 according
                 to
                 the
                 various
                 
                 Participiation
                 of
                 the
                 Ideal
                 Light
                 ,
                 yet
                 the
                 variety
                 of
                 this
                 Dispensation
                 shall
                 not
                 proceed
                 by
                 the
                 degree
                 of
                 our
                 Knowledge
                 in
                 this
                 Life
                 ,
                 but
                 by
                 some
                 other
                 Measure
                 .
                 For
                 ,
              
            
             
               
                 XI
                 .
              
               
                 Fifthly
                 ,
                 I
                 Consider
                 ,
                 that
                 tho
                 there
                 is
                 no
                 necessity
                 of
                 our
                 being
                 so
                 very
                 Learned
                 and
                 Knowing
                 ,
                 yet
                 there
                 is
                 an
                 Absolute
                 Necessity
                 of
                 our
                 being
                 Good
                 and
                 Vertuous
                 .
                 This
                 is
                 Necessary
                 both
                 ways
                 ,
                 as
                 Commanded
                 by
                 God
                 ,
                 and
                 as
                 a
                 Means
                 to
                 our
                 Final
                 Perfection
                 .
                 And
                 besides
                 't
                 is
                 necessary
                 Now
                 ,
                 there
                 being
                 no
                 other
                 opportunity
                 for
                 it
                 .
                 If
                 we
                 don't
                 know
                 here
                 ,
                 we
                 may
                 know
                 hereafter
                 ,
                 and
                 shall
                 infalliably
                 do
                 so
                 if
                 we
                 are
                 but
                 Good
                 here
                 ;
                 but
                 if
                 we
                 be
                 not
                 good
                 here
                 ,
                 we
                 shall
                 neither
                 be
                 
                   Good
                   ,
                   Happy
                
                 ,
                 nor
                 Knowing
                 hereafter
                 .
                 The
                 Main
                 opportunity
                 for
                 Knowledge
                 is
                 after
                 this
                 Life
                 ,
                 but
                 the
                 only
                 opportunity
                 for
                 being
                 good
                 is
                 Now.
                 And
                 if
                 we
                 take
                 care
                 to
                 improve
                 this
                 ,
                 we
                 are
                 sufficiently
                 secure
                 of
                 the
                 other
                 ,
                 and
                 of
                 whatever
                 else
                 appertains
                 
                 to
                 the
                 Perfection
                 of
                 our
                 Natures
                 .
                 But
                 if
                 this
                 be
                 neglected
                 all
                 is
                 lost
                 .
                 This
                 therefore
                 is
                 indispensably
                 necessary
                 ,
                 and
                 't
                 is
                 the
                 only
                 thing
                 that
                 is
                 so
                 ,
                 and
                 't
                 is
                 necessary
                 Now
                 ,
                 necessary
                 not
                 only
                 to
                 our
                 Happiness
                 in
                 General
                 ,
                 but
                 also
                 to
                 that
                 of
                 our
                 Intellectual
                 Part
                 in
                 Particular
                 .
                 For
                 ,
              
            
             
               
                 XII
                 .
              
               
                 Sixthly
                 ,
                 And
                 lastly
                 I
                 Consider
                 ,
                 that
                 thus
                 stands
                 the
                 Case
                 between
                 God
                 and
                 Man.
                 First
                 ,
                 Man
                 is
                 supposed
                 to
                 be
                 made
                 in
                 a
                 State
                 of
                 Innocence
                 and
                 Perfection
                 ,
                 in
                 perfect
                 Favour
                 and
                 Communion
                 with
                 God
                 ,
                 his
                 true
                 Good
                 ,
                 and
                 in
                 a
                 Capacity
                 so
                 to
                 Continue
                 .
                 From
                 this
                 excellent
                 state
                 he
                 is
                 supposed
                 to
                 Fall
                 ,
                 and
                 by
                 his
                 Fall
                 so
                 to
                 
                   disable
                   himself
                
                 that
                 he
                 cannot
                 by
                 his
                 own
                 strength
                 Repent
                 and
                 Live
                 well
                 ,
                 and
                 so
                 to
                 
                   provoke
                   God
                
                 ,
                 that
                 tho
                 he
                 could
                 and
                 
                   did
                   Repent
                
                 ,
                 yet
                 he
                 would
                 not
                 be
                 Pardon'd
                 and
                 Accepted
                 ,
                 without
                 Satisfaction
                 made
                 to
                 Divine
                 Justice
                 .
                 This
                 satisfaction
                 Man
                 is
                 supposed
                 
                 not
                 able
                 to
                 make
                 ,
                 nor
                 any
                 other
                 Creature
                 for
                 him
                 .
                 Whereupon
                 God
                 in
                 great
                 Mercy
                 and
                 Pitty
                 is
                 supposed
                 to
                 ordain
                 a
                 Mediator
                 ,
                 his
                 own
                 Son
                 ,
                 God
                 and
                 Man
                 ,
                 between
                 himself
                 and
                 his
                 
                   Laps'd
                   Creature
                
                 ,
                 who
                 by
                 the
                 Sacrifice
                 of
                 himself
                 should
                 Effect
                 two
                 things
                 ,
                 answerable
                 to
                 the
                 double
                 Necessity
                 of
                 Man
                 ,
                 first
                 make
                 Repentance
                 available
                 ,
                 which
                 otherwise
                 would
                 not
                 have
                 been
                 so
                 ;
                 and
                 secondly
                 Merit
                 Grace
                 for
                 him
                 that
                 he
                 might
                 be
                 able
                 to
                 Repent
                 .
                 And
                 this
                 is
                 what
                 we
                 are
                 to
                 understand
                 by
                 the
                 Restoration
                 or
                 Redemption
                 of
                 Man
                 ,
                 which
                 thus
                 far
                 is
                 Vniversal
                 and
                 Inconditionate
                 .
              
            
             
               
                 XIII
                 .
              
               
                 But
                 still
                 notwithstanding
                 all
                 that
                 this
                 Mediator
                 has
                 done
                 for
                 him
                 ,
                 Man
                 is
                 supposed
                 only
                 so
                 far
                 restored
                 ,
                 as
                 to
                 be
                 put
                 in
                 a
                 Pardonable
                 and
                 Reconcilable
                 State
                 (
                 for
                 as
                 for
                 our
                 being
                 actually
                 and
                 immediately
                 reconciled
                 by
                 the
                 Death
                 of
                 Christ
                 ,
                 that
                 's
                 a
                 silly
                 ,
                 fond
                 ,
                 Antinomian
                 conceit
                 ,
                 and
                 no
                 way
                 consistent
                 with
                 
                 the
                 
                   Great
                   Mystery
                
                 of
                 Godliness
                 )
                 I
                 say
                 Man
                 is
                 yet
                 only
                 in
                 a
                 Capacity
                 or
                 Possibility
                 of
                 Pardon
                 and
                 Reconciliation
                 ,
                 which
                 is
                 then
                 ,
                 and
                 then
                 only
                 reduced
                 to
                 act
                 ,
                 when
                 he
                 actually
                 performs
                 the
                 Conditions
                 of
                 Reconciliation
                 ,
                 when
                 he
                 Believes
                 ,
                 Repents
                 and
                 leads
                 a
                 good
                 Life
                 ,
                 with
                 which
                 he
                 may
                 ,
                 and
                 without
                 which
                 he
                 
                   shall
                   not
                
                 be
                 Pardon'd
                 and
                 Saved
                 ,
                 notwithstanding
                 that
                 Christ
                 has
                 Dy'd
                 for
                 him
                 .
                 The
                 design
                 of
                 whose
                 Death
                 was
                 not
                 to
                 make
                 a
                 good
                 Life
                 unnecessary
                 ,
                 but
                 only
                 to
                 render
                 it
                 Efficacious
                 and
                 Available
                 ,
                 not
                 to
                 procure
                 a
                 Priviledge
                 of
                 being
                 saved
                 without
                 it
                 (
                 as
                 some
                 fancy
                 )
                 but
                 that
                 we
                 might
                 be
                 Saved
                 
                   with
                   it
                
                 .
                 If
                 this
                 Qualification
                 be
                 wanting
                 ,
                 we
                 shall
                 be
                 so
                 far
                 from
                 being
                 any
                 thing
                 advantaged
                 from
                 the
                 Redemption
                 purchas'd
                 by
                 our
                 Mediator
                 ,
                 that
                 we
                 shall
                 be
                 Accountable
                 for
                 it
                 ,
                 to
                 the
                 great
                 aggravation
                 both
                 of
                 our
                 Guilt
                 and
                 Misery
                 .
                 It
                 therefore
                 highly
                 concerns
                 Man
                 to
                 improve
                 with
                 all
                 diligence
                 this
                 short
                 and
                 only
                 opportunity
                 
                 of
                 Making
                 his
                 
                   Great
                   Fortune
                
                 ,
                 to
                 adorn
                 his
                 mind
                 with
                 all
                 Moral
                 and
                 Religious
                 Perfections
                 ,
                 and
                 his
                 Life
                 with
                 all
                 good
                 actions
                 ,
                 since
                 with
                 this
                 he
                 may
                 be
                 Happy
                 in
                 all
                 his
                 capacities
                 ,
                 and
                 without
                 it
                 he
                 shall
                 not
                 only
                 fall
                 into
                 a
                 state
                 of
                 unutterable
                 Misery
                 ,
                 but
                 be
                 also
                 accountable
                 for
                 the
                 Possibility
                 he
                 had
                 of
                 escaping
                 it
                 ,
                 for
                 neglecting
                 so
                 great
                 Salvation
                 ,
                 so
                 great
                 an
                 Opportunity
                 of
                 being
                 saved
                 .
              
            
             
               
                 XIV
                 .
              
               
                 These
                 things
                 being
                 Premised
                 concerning
                 the
                 present
                 Hypothesis
                 or
                 state
                 of
                 Man
                 ,
                 First
                 ,
                 that
                 he
                 can
                 there
                 know
                 but
                 very
                 little
                 ,
                 Secondly
                 ,
                 that
                 even
                 that
                 little
                 Knowledge
                 which
                 he
                 can
                 attain
                 to
                 serves
                 more
                 to
                 his
                 Trouble
                 than
                 Satisfaction
                 ,
                 and
                 so
                 is
                 not
                 only
                 Vanity
                 ,
                 but
                 also
                 Vexation
                 of
                 Spirit
                 .
                 Thirdly
                 ,
                 that
                 supposing
                 it
                 as
                 Pleasant
                 as
                 may
                 be
                 ,
                 yet
                 such
                 is
                 the
                 shortness
                 and
                 incumbrance
                 of
                 his
                 Life
                 ,
                 that
                 the
                 enjoyment
                 of
                 it
                 is
                 not
                 answerable
                 to
                 the
                 Labour
                 of
                 acquiring
                 it
                 .
                 
                 Fourthly
                 ,
                 that
                 there
                 is
                 no
                 Necessity
                 of
                 such
                 a
                 deal
                 of
                 Learning
                 and
                 Knowledge
                 ,
                 either
                 as
                 to
                 this
                 World
                 ,
                 or
                 to
                 the
                 next
                 ,
                 and
                 that
                 e're
                 long
                 he
                 shall
                 have
                 his
                 fill
                 of
                 Knowledge
                 in
                 the
                 Beatifick
                 Vision
                 of
                 the
                 
                   Ideal
                   World
                
                 ,
                 one
                 glance
                 whereof
                 shall
                 instruct
                 him
                 more
                 ,
                 than
                 an
                 Eternal
                 poring
                 upon
                 all
                 the
                 Books
                 in
                 this
                 ,
                 and
                 undistinguish
                 the
                 greatest
                 Doctor
                 from
                 the
                 most
                 ignorant
                 Peasant
                 .
                 Fifthly
                 ,
                 that
                 there
                 is
                 an
                 Absolute
                 Necessity
                 of
                 his
                 being
                 Good
                 and
                 Vertuous
                 ,
                 this
                 being
                 the
                 condition
                 not
                 only
                 of
                 his
                 Happiness
                 in
                 general
                 ,
                 but
                 also
                 of
                 the
                 accomplishment
                 of
                 his
                 Vnderstanding
                 in
                 particular
                 .
                 And
                 that
                 Now
                 is
                 the
                 only
                 opportunity
                 for
                 it
                 .
                 Sixthly
                 ,
                 and
                 lastly
                 ,
                 that
                 the
                 Attainment
                 of
                 Happiness
                 and
                 Intellectual
                 Perfection
                 upon
                 this
                 Condition
                 was
                 the
                 Purchase
                 of
                 his
                 Saviours
                 Death
                 ,
                 who
                 has
                 also
                 Merited
                 Grace
                 for
                 his
                 assistance
                 in
                 the
                 Performance
                 of
                 it
                 .
                 Which
                 if
                 he
                 neglect
                 ,
                 he
                 shall
                 not
                 only
                 miss
                 of
                 Happiness
                 ,
                 but
                 be
                 
                 also
                 answerable
                 for
                 so
                 Great
                 and
                 so
                 Dear
                 an
                 opportunity
                 of
                 gaining
                 it
                 ;
                 From
                 these
                 Premises
                 't
                 will
                 I
                 think
                 follow
                 with
                 no
                 less
                 than
                 
                   Mathematical
                   Evidence
                
                 .
              
            
             
               
                 XV.
                 
              
               
                 First
                 ,
                 that
                 Learning
                 and
                 Knowledge
                 is
                 not
                 the
                 thing
                 for
                 which
                 God
                 design'd
                 Man
                 in
                 this
                 Station
                 ,
                 nor
                 consequently
                 the
                 End
                 or
                 Reason
                 of
                 his
                 bestowing
                 upon
                 him
                 those
                 intellectual
                 and
                 Rational
                 Powers
                 which
                 he
                 has
                 .
                 For
                 had
                 this
                 been
                 the
                 End
                 and
                 Design
                 of
                 God
                 he
                 would
                 have
                 made
                 it
                 more
                 Possible
                 for
                 him
                 ,
                 and
                 withal
                 more
                 his
                 Interest
                 and
                 Concern
                 ,
                 to
                 attain
                 it
                 .
              
               
                 Secondly
                 ,
                 't
                 will
                 follow
                 that
                 the
                 End
                 for
                 which
                 God
                 intended
                 Man
                 here
                 ,
                 and
                 the
                 Reason
                 why
                 he
                 made
                 him
                 a
                 Rational
                 Creature
                 ,
                 was
                 that
                 he
                 might
                 Live
                 vertuously
                 and
                 well
                 ,
                 so
                 serve
                 him
                 here
                 ,
                 that
                 he
                 might
                 be
                 rewarded
                 with
                 Happiness
                 and
                 
                   perfect
                   Knowledge
                
                 hereafter
                 ;
                 Having
                 furnish'd
                 him
                 with
                 Intellectual
                 abilities
                 sufficient
                 for
                 this
                 ,
                 tho
                 not
                 
                 for
                 the
                 other
                 .
                 Thirdly
                 and
                 lastly
                 ,
                 't
                 will
                 follow
                 that
                 the
                 Principal
                 care
                 and
                 concern
                 of
                 Man
                 both
                 because
                 of
                 his
                 
                   own
                   interest
                
                 ,
                 and
                 out
                 of
                 compliance
                 with
                 the
                 Designs
                 of
                 God
                 ,
                 ought
                 to
                 be
                 to
                 Live
                 a
                 good
                 and
                 regular
                 Life
                 ,
                 to
                 accomplish
                 the
                 Moral
                 part
                 of
                 his
                 Nature
                 ,
                 to
                 subdue
                 his
                 Passions
                 ,
                 to
                 rectifie
                 his
                 Love
                 ,
                 to
                 study
                 Purity
                 of
                 Heart
                 and
                 Life
                 ,
                 in
                 one
                 word
                 ,
                 to
                 
                   perfect
                   Holiness
                   in
                   the
                   fear
                   of
                   God
                   ,
                
                 and
                 (
                 which
                 is
                 what
                 we
                 have
                 been
                 hitherto
                 inquiring
                 after
                 )
                 that
                 he
                 ought
                 to
                 busy
                 himself
                 in
                 the
                 Study
                 of
                 Learning
                 and
                 Knowledge
                 no
                 further
                 ,
                 than
                 as
                 't
                 is
                 conducive
                 to
                 the
                 Interest
                 of
                 Religion
                 and
                 Vertue
                 .
              
            
             
               
                 XVI
                 .
              
               
                 This
                 therefore
                 is
                 the
                 Measure
                 to
                 be
                 observ'd
                 in
                 our
                 prosecution
                 of
                 Learning
                 and
                 Knowledge
                 .
                 We
                 are
                 to
                 Study
                 only
                 that
                 we
                 may
                 be
                 good
                 ,
                 and
                 consequently
                 ought
                 to
                 prosecute
                 such
                 Knowledge
                 only
                 as
                 has
                 an
                 aptness
                 to
                 make
                 us
                 so
                 ,
                 that
                 which
                 the
                 Apostle
                 calls
                 
                   the
                   Truth
                   ,
                   which
                   is
                   after
                   Godliness
                   .
                
                 For
                 that
                 's
                 
                 the
                 only
                 business
                 we
                 have
                 to
                 do
                 in
                 this
                 World.
                 Whatever
                 Knowledge
                 we
                 prosecute
                 besides
                 this
                 ,
                 or
                 further
                 than
                 't
                 is
                 conducive
                 to
                 this
                 end
                 ,
                 tho
                 it
                 be
                 absolutely
                 consider'd
                 ,
                 never
                 so
                 excellent
                 and
                 Perfective
                 of
                 our
                 Rational
                 part
                 ,
                 yet
                 with
                 respect
                 to
                 the
                 present
                 Posture
                 and
                 Station
                 of
                 Man
                 ,
                 't
                 is
                 a
                 Culpable
                 Curiosity
                 ,
                 and
                 an
                 unaccountable
                 Vanity
                 ,
                 and
                 only
                 a
                 more
                 Solemn
                 and
                 laborious
                 way
                 of
                 being
                 Idle
                 and
                 Impertinent
                 .
              
            
             
               
                 XVII
                 .
              
               
                 And
                 this
                 will
                 be
                 found
                 (
                 if
                 well
                 examin'd
                 )
                 to
                 be
                 nothing
                 different
                 from
                 the
                 censure
                 of
                 the
                 Wise
                 Preacher
                 .
                 
                   And
                   I
                   gave
                   my
                   heart
                   to
                   to
                   know
                   Wisdom
                   ,
                
                 says
                 he
                 ,
                 
                   and
                   I
                   perceiv'd
                   that
                   this
                   also
                   is
                   vanity
                   and
                   vexation
                   of
                   Sptrit
                   .
                
                 Not
                 that
                 he
                 now
                 first
                 applied
                 himself
                 to
                 the
                 study
                 of
                 Wisdom
                 .
                 No
                 ,
                 he
                 had
                 been
                 inspired
                 with
                 that
                 before
                 ,
                 and
                 and
                 by
                 the
                 help
                 of
                 it
                 had
                 discover'd
                 the
                 vanity
                 of
                 all
                 other
                 things
                 .
                 But
                 that
                 Wisdom
                 which
                 saw
                 through
                 all
                 other
                 things
                 ,
                 did
                 not
                 as
                 yet
                 perceive
                 the
                 Vanity
                 of
                 it self
                 .
                 He
                 
                 therefore
                 now
                 gave
                 his
                 Heart
                 to
                 Know
                 Wisdom
                 ,
                 that
                 is
                 ,
                 to
                 reflect
                 upon
                 it
                 ,
                 and
                 Consider
                 whether
                 this
                 might
                 be
                 excepted
                 from
                 his
                 general
                 censure
                 ,
                 and
                 struck
                 out
                 of
                 the
                 Scroll
                 of
                 vanities
                 .
                 And
                 upon
                 deep
                 reflection
                 he
                 found
                 that
                 it
                 could
                 not
                 ,
                 and
                 that
                 even
                 this
                 also
                 was
                 as
                 much
                 a
                 vanity
                 as
                 any
                 of
                 the
                 rest
                 .
                 Now
                 this
                 Proposition
                 of
                 
                 Solomon's
                 cannot
                 be
                 understood
                 Absolutely
                 (
                 Knowledge
                 being
                 an
                 undoubted
                 Perfection
                 of
                 Human
                 Nature
                 )
                 but
                 only
                 with
                 respect
                 to
                 the
                 present
                 posture
                 of
                 Man
                 in
                 this
                 World.
                 Neither
                 can
                 it
                 be
                 understood
                 of
                 all
                 kind
                 of
                 Knowledge
                 even
                 in
                 this
                 Life
                 ,
                 some
                 kind
                 of
                 Knowledge
                 being
                 necessary
                 to
                 qualifie
                 him
                 for
                 Happiness
                 in
                 the
                 next
                 .
                 It
                 must
                 therefore
                 Necessarily
                 be
                 understood
                 of
                 all
                 that
                 Knowledge
                 which
                 contributes
                 not
                 to
                 that
                 great
                 End.
                 So
                 that
                 from
                 these
                 two
                 Necessary
                 Limitations
                 the
                 sense
                 of
                 
                 Solomon's
                 Proposition
                 (
                 if
                 it
                 have
                 any
                 )
                 must
                 be
                 this
                 ;
                 that
                 to
                 Man
                 in
                 this
                 present
                 juncture
                 all
                 
                 Knowledge
                 that
                 does
                 not
                 Contribute
                 to
                 the
                 interest
                 of
                 his
                 After-state
                 ,
                 is
                 downright
                 Vanity
                 and
                 Vexation
                 of
                 Spirit
                 .
              
            
             
               
                 XVIII
                 .
              
               
                 For
                 ,
                 to
                 what
                 purpose
                 should
                 we
                 Study
                 
                   so
                   much
                
                 ,
                 considering
                 that
                 after
                 all
                 we
                 are
                 able
                 to
                 
                   Know
                   so
                   little
                
                 ,
                 considering
                 that
                 even
                 that
                 little
                 is
                 enough
                 to
                 trouble
                 and
                 disquiet
                 us
                 ,
                 considering
                 that
                 our
                 Life
                 is
                 as
                 much
                 too
                 short
                 for
                 the
                 enjoying
                 what
                 Knowledge
                 we
                 have
                 ,
                 as
                 for
                 compassing
                 what
                 we
                 would
                 have
                 ,
                 and
                 withal
                 considering
                 that
                 there
                 lies
                 no
                 manner
                 of
                 Obligation
                 or
                 Necessity
                 upon
                 us
                 to
                 do
                 thus
                 .
                 But
                 (
                 which
                 is
                 what
                 I
                 would
                 most
                 of
                 all
                 inculcate
                 )
                 to
                 what
                 purpose
                 imaginable
                 should
                 we
                 be
                 so
                 busy
                 ,
                 and
                 vehement
                 in
                 the
                 pursuit
                 of
                 Learning
                 ,
                 of
                 any
                 Learning
                 ,
                 but
                 what
                 is
                 of
                 use
                 to
                 the
                 Moral
                 Conduct
                 of
                 our
                 Life
                 ,
                 considering
                 these
                 two
                 things
                 ,
                 First
                 ,
                 that
                 't
                 is
                 but
                 to
                 stay
                 a
                 little
                 while
                 and
                 we
                 shall
                 have
                 all
                 that
                 Knowledge
                 Gratis
                 ,
                 from
                 the
                 Communications
                 
                 of
                 the
                 
                   Ideal
                   World
                
                 ,
                 which
                 we
                 so
                 
                   unsuccessfully
                   drudge
                
                 for
                 here
                 ,
                 to
                 the
                 neglect
                 of
                 more
                 important
                 and
                 concerning
                 exercises
                 .
                 And
                 Secondly
                 ,
                 considering
                 that
                 there
                 is
                 such
                 an
                 absolute
                 necessity
                 of
                 being
                 Good
                 ,
                 and
                 of
                 
                   Living
                   well
                
                 ,
                 and
                 that
                 this
                 short
                 uncertain
                 Life
                 is
                 the
                 only
                 time
                 for
                 it
                 ,
                 which
                 if
                 neglected
                 ,
                 this
                 great
                 work
                 must
                 lie
                 undone
                 for
                 ever
                 ?
                 Upon
                 the
                 former
                 consideration
                 this
                 
                   Studious
                   ,
                   Bookish
                
                 humour
                 is
                 like
                 laying
                 out
                 a
                 great
                 Sum
                 of
                 Money
                 to
                 purchase
                 an
                 Estate
                 which
                 after
                 one
                 weak
                 ,
                 dropping
                 Life
                 will
                 of
                 Course
                 fall
                 into
                 hand
                 .
                 And
                 I
                 am
                 sure
                 he
                 would
                 be
                 reckon'd
                 Fool
                 or
                 Mad
                 that
                 should
                 do
                 so
                 .
                 And
                 upon
                 the
                 latter
                 ,
                 't
                 is
                 as
                 if
                 a
                 Man
                 that
                 was
                 Riding
                 Post
                 upon
                 Business
                 of
                 Life
                 and
                 Death
                 ,
                 should
                 as
                 he
                 passes
                 through
                 a
                 Wood
                 ,
                 stand
                 still
                 to
                 listen
                 to
                 the
                 Singing
                 of
                 a
                 Nightingale
                 ,
                 and
                 so
                 forget
                 the
                 main
                 and
                 only
                 business
                 of
                 his
                 Journey
                 .
              
            
             
               
               
                 XIX
                 .
              
               
                 'T
                 is
                 most
                 certain
                 that
                 the
                 two
                 Cases
                 here
                 supposed
                 ,
                 are
                 as
                 great
                 instances
                 of
                 Folly
                 and
                 Impertinence
                 as
                 can
                 well
                 be
                 conceiv'd
                 ,
                 and
                 yet
                 (
                 however
                 it
                 comes
                 to
                 pass
                 that
                 we
                 are
                 not
                 sensible
                 of
                 it
                 )
                 't
                 is
                 certain
                 that
                 they
                 are
                 very
                 applicable
                 to
                 the
                 Intellectual
                 Conduct
                 of
                 Human
                 Life
                 as
                 't
                 is
                 generally
                 managed
                 .
                 And
                 tho
                 we
                 are
                 all
                 ready
                 enough
                 to
                 call
                 such
                 men
                 Fools
                 as
                 shall
                 do
                 as
                 in
                 the
                 two
                 mention'd
                 instances
                 is
                 supposed
                 ,
                 yet
                 't
                 is
                 most
                 certain
                 that
                 we
                 do
                 the
                 very
                 same
                 or
                 worse
                 ,
                 that
                 we
                 are
                 too
                 much
                 concern'd
                 in
                 the
                 Application
                 of
                 the
                 Parable
                 ,
                 and
                 that
                 of
                 most
                 of
                 us
                 it
                 may
                 be
                 truly
                 said
                 ,
                 
                   Thou
                   art
                   the
                   Man.
                
                 
              
            
             
               
                 XX.
                 
              
               
                 For
                 I
                 demand
                 ,
                 what
                 difference
                 is
                 there
                 between
                 him
                 that
                 now
                 labours
                 and
                 toils
                 for
                 Learning
                 and
                 Knowledge
                 ,
                 which
                 in
                 a
                 little
                 time
                 he
                 shall
                 be
                 easily
                 and
                 fully
                 possest
                 of
                 ,
                 and
                 him
                 that
                 dearly
                 buys
                 an
                 estate
                 which
                 would
                 otherwise
                 come
                 to
                 
                 him
                 after
                 a
                 short
                 interval
                 ?
                 what
                 difference
                 is
                 there
                 ,
                 but
                 only
                 this
                 ,
                 that
                 he
                 that
                 buys
                 the
                 estate
                 ,
                 tho
                 he
                 might
                 have
                 spared
                 his
                 Money
                 ,
                 yet
                 however
                 he
                 gets
                 what
                 he
                 laid
                 out
                 his
                 Money
                 for
                 ;
                 his
                 expence
                 indeed
                 was
                 needless
                 ,
                 but
                 not
                 in
                 vain
                 .
                 Whereas
                 he
                 that
                 drudges
                 in
                 the
                 pursuit
                 of
                 Knowledge
                 ,
                 not
                 only
                 toils
                 for
                 that
                 which
                 in
                 a
                 short
                 time
                 he
                 shall
                 have
                 with
                 ease
                 ,
                 and
                 in
                 abundance
                 ,
                 but
                 which
                 after
                 all
                 he
                 
                   can't
                   compass
                
                 in
                 any
                 considerable
                 measure
                 ,
                 and
                 so
                 undergoes
                 a
                 vain
                 as
                 well
                 as
                 unnecessary
                 Labour
                 .
                 And
                 is
                 therefore
                 the
                 
                   greater
                   Fool.
                
                 
              
            
             
               
                 XXI
                 .
              
               
                 Again
                 I
                 demand
                 ,
                 what
                 difference
                 is
                 there
                 between
                 him
                 who
                 when
                 he
                 is
                 imploy'd
                 upon
                 business
                 of
                 Life
                 and
                 Death
                 shall
                 alight
                 from
                 his
                 Horse
                 ,
                 and
                 stand
                 Idling
                 to
                 hear
                 a
                 Nightingale
                 Singing
                 in
                 the
                 Wood
                 ,
                 and
                 him
                 who
                 having
                 an
                 Eternity
                 of
                 Happiness
                 to
                 secure
                 by
                 the
                 right
                 ordering
                 of
                 his
                 Life
                 and
                 Manners
                 ,
                 and
                 having
                 only
                 this
                 Point
                 of
                 time
                 
                 to
                 do
                 it
                 in
                 ,
                 shall
                 yet
                 turn
                 Vertuoso
                 ,
                 and
                 set
                 up
                 for
                 Learning
                 and
                 Curiosity
                 .
                 'T
                 is
                 true
                 indeed
                 the
                 Nightingale
                 Sings
                 well
                 ,
                 and
                 't
                 were
                 worth
                 while
                 to
                 stand
                 still
                 and
                 hear
                 him
                 ,
                 were
                 I
                 disingaged
                 from
                 more
                 concerning
                 affairs
                 ,
                 but
                 not
                 certainly
                 when
                 I
                 am
                 upon
                 Life
                 and
                 Death
                 .
                 And
                 so
                 Learning
                 and
                 Knowledge
                 are
                 excellent
                 things
                 ,
                 and
                 such
                 as
                 would
                 deserve
                 my
                 Study
                 ,
                 and
                 my
                 Time
                 ,
                 had
                 I
                 any
                 to
                 spare
                 ,
                 and
                 were
                 more
                 at
                 leisure
                 ,
                 but
                 not
                 certainly
                 when
                 I
                 have
                 so
                 great
                 an
                 interest
                 as
                 that
                 of
                 my
                 final
                 state
                 dependi●g
                 upon
                 the
                 good
                 use
                 of
                 it
                 .
                 My
                 Business
                 now
                 ,
                 is
                 not
                 to
                 be
                 Learned
                 ,
                 but
                 to
                 be
                 good
                 .
              
            
             
               
                 XXII
                 .
              
               
                 For
                 is
                 my
                 Life
                 so
                 long
                 ,
                 am
                 I
                 so
                 over-stock'd
                 with
                 Time
                 ,
                 or
                 is
                 my
                 depending
                 interest
                 so
                 little
                 ,
                 or
                 is
                 it
                 so
                 easily
                 Secured
                 ,
                 that
                 I
                 can
                 find
                 leisure
                 for
                 
                   unnecessary
                   Curiosities
                
                 ?
                 Is
                 this
                 Conduct
                 agreeable
                 to
                 the
                 present
                 station
                 and
                 Posture
                 of
                 Man
                 ,
                 whose
                 entrance
                 into
                 this
                 World
                 ,
                 
                 and
                 whose
                 whole
                 stay
                 in
                 it
                 ,
                 is
                 purely
                 in
                 order
                 to
                 another
                 state
                 ?
                 Or
                 would
                 any
                 one
                 imagin
                 this
                 to
                 be
                 the
                 condition
                 of
                 Man
                 by
                 such
                 a
                 Conduct
                 !
                 Shall
                 a
                 Prisoner
                 who
                 has
                 but
                 a
                 few
                 days
                 allow'd
                 him
                 to
                 make
                 a
                 Preparation
                 for
                 his
                 Trial
                 ,
                 spend
                 that
                 little
                 opportunity
                 in
                 Cutting
                 and
                 Carving
                 ,
                 and
                 such
                 like
                 
                   Mechanical
                   Contrivances
                
                 ?
                 Or
                 would
                 any
                 one
                 imagin
                 such
                 a
                 Man
                 to
                 be
                 in
                 such
                 a
                 Condition
                 ,
                 near
                 a
                 doubtful
                 Trial
                 of
                 Life
                 and
                 Death
                 ,
                 whom
                 coming
                 into
                 a
                 Prison
                 he
                 finds
                 so
                 imploy'd
                 ?
                 And
                 yet
                 is
                 there
                 any
                 thing
                 more
                 Absurd
                 and
                 Impertinent
                 in
                 this
                 ,
                 than
                 in
                 the
                 present
                 Supposition
                 ,
                 than
                 to
                 have
                 a
                 Man
                 who
                 has
                 so
                 great
                 a
                 Concern
                 upon
                 his
                 Hands
                 as
                 the
                 Preparing
                 for
                 Eternity
                 ,
                 all
                 busy
                 and
                 taken
                 up
                 with
                 Quadrants
                 ,
                 and
                 
                   Telescopes
                   ,
                   Furnaces
                   ,
                   Syphons
                
                 and
                 Air-Pumps
                 ?
              
            
             
               
                 XXIII
                 .
              
               
                 When
                 we
                 would
                 expose
                 any
                 Signal
                 Impertinence
                 ,
                 we
                 commonly
                 illustrate
                 it
                 by
                 the
                 Example
                 of
                 
                 Archimedes
                 ,
                 who
                 was
                 busy
                 in
                 making
                 Mathematical
                 Figures
                 on
                 the
                 Sands
                 of
                 Syracuse
                 while
                 the
                 City
                 was
                 taking
                 by
                 Marcellus
                 ,
                 and
                 so
                 though
                 there
                 were
                 Particular
                 Orders
                 given
                 for
                 his
                 safety
                 ,
                 lost
                 his
                 Life
                 by
                 his
                 
                   unseasonable
                   Study
                
                 .
                 Now
                 I
                 confess
                 there
                 was
                 impertinence
                 and
                 absurdity
                 enough
                 in
                 this
                 instance
                 to
                 consign
                 it
                 over
                 to
                 Posterity
                 .
                 But
                 had
                 Archimedes
                 been
                 a
                 Christian
                 ,
                 or
                 otherwise
                 assured
                 of
                 the
                 great
                 concerns
                 of
                 another
                 World
                 ,
                 I
                 should
                 have
                 said
                 ,
                 that
                 the
                 Main
                 of
                 his
                 Impertinence
                 did
                 not
                 lie
                 here
                 ,
                 in
                 being
                 Mathematically
                 imploy'd
                 when
                 the
                 Enemy
                 was
                 taking
                 the
                 City
                 ,
                 but
                 in
                 laying
                 out
                 his
                 Thoughts
                 and
                 Time
                 upon
                 such
                 an
                 insignificant
                 unconcerning
                 Study
                 ,
                 while
                 he
                 had
                 no
                 less
                 a
                 concern
                 upon
                 him
                 than
                 the
                 securing
                 his
                 Eternal
                 Interest
                 .
                 Which
                 must
                 be
                 done
                 now
                 or
                 never
                 .
                 Nothing
                 certainly
                 is
                 an
                 Impertinence
                 ,
                 if
                 this
                 be
                 not
                 ,
                 to
                 hunt
                 after
                 Learning
                 and
                 Knowledge
                 in
                 such
                 a
                 juncture
                 as
                 this
                 .
              
            
             
               
               
                 XXIV
                 .
              
               
                 Sure
                 I
                 am
                 ,
                 and
                 your
                 Ladyship
                 too
                 very
                 well
                 knows
                 ,
                 that
                 many
                 other
                 Proceedings
                 in
                 the
                 Conduct
                 of
                 Life
                 are
                 condemn'd
                 of
                 Vanity
                 and
                 Impertinence
                 upon
                 the
                 very
                 same
                 grounds
                 ,
                 tho
                 not
                 half
                 so
                 inconsistent
                 with
                 the
                 Character
                 of
                 Man
                 ,
                 nor
                 so
                 disagreeable
                 to
                 his
                 present
                 Posture
                 in
                 this
                 World
                 ,
                 For
                 is
                 not
                 the
                 World
                 full
                 of
                 invectives
                 ,
                 and
                 have
                 not
                 the
                 Pens
                 of
                 
                   Moral
                   Writers
                
                 been
                 all
                 along
                 imploy'd
                 against
                 those
                 that
                 apply
                 themselves
                 to
                 Secular
                 acquirements
                 ,
                 spend
                 their
                 short
                 and
                 uncertain
                 Lives
                 ,
                 which
                 ought
                 to
                 be
                 imploy'd
                 in
                 the
                 Pursuit
                 of
                 an
                 infinitely
                 higher
                 Interest
                 ,
                 in
                 gaping
                 up
                 and
                 down
                 after
                 Honours
                 and
                 Preferments
                 ,
                 in
                 long
                 and
                 frequent
                 attendances
                 at
                 Court
                 ,
                 in
                 raising
                 Families
                 ,
                 getting
                 Estates
                 and
                 the
                 like
                 ?
                 These
                 things
                 I
                 say
                 and
                 such
                 like
                 are
                 condemn'd
                 and
                 censured
                 not
                 only
                 upon
                 the
                 stock
                 of
                 their
                 particular
                 Viciousness
                 ,
                 as
                 Crimes
                 of
                 Ambition
                 or
                 Covetousness
                 
                 respectively
                 ,
                 but
                 for
                 what
                 they
                 have
                 in
                 Common
                 ,
                 as
                 they
                 are
                 mispendings
                 of
                 Time
                 ,
                 and
                 unconcerning
                 Excentrical
                 imployments
                 .
              
            
             
               
                 XXV
                 .
              
               
                 But
                 now
                 I
                 would
                 fain
                 know
                 ,
                 whether
                 any
                 of
                 these
                 Misconducts
                 of
                 Life
                 be
                 more
                 expensive
                 of
                 our
                 Time
                 ,
                 more
                 remote
                 and
                 alien
                 from
                 the
                 main
                 business
                 of
                 it
                 ,
                 more
                 unrelating
                 to
                 our
                 Grand
                 Concern
                 ,
                 and
                 consequently
                 more
                 Impertinent
                 ,
                 than
                 to
                 be
                 busily
                 imploy'd
                 in
                 the
                 Niceties
                 and
                 Curiosities
                 of
                 Learning
                 :
                 And
                 whether
                 a
                 Man
                 that
                 loiters
                 away
                 
                   Six
                   Weeks
                
                 in
                 Court-Attendances
                 for
                 a
                 place
                 of
                 Honour
                 ,
                 be
                 not
                 every
                 whit
                 as
                 accountably
                 imploy'd
                 with
                 respect
                 to
                 the
                 End
                 of
                 Man
                 in
                 the
                 other
                 World
                 ,
                 and
                 his
                 Business
                 in
                 this
                 ,
                 as
                 he
                 that
                 shall
                 spend
                 so
                 much
                 time
                 in
                 the
                 Solution
                 of
                 a
                 
                   Mathematical
                   Question
                
                 ,
                 as
                 
                   M.
                   Descrates
                
                 I
                 remember
                 confesses
                 of
                 himself
                 in
                 one
                 of
                 his
                 Epistles
                 .
                 And
                 why
                 then
                 the
                 Prosecution
                 of
                 Learning
                 should
                 be
                 the
                 only
                 thing
                 excepted
                 from
                 the
                 
                 Vanities
                 and
                 Impertinencies
                 of
                 Life
                 I
                 have
                 not
                 head
                 enough
                 to
                 understand
                 .
              
            
             
               
                 XXVI
                 .
              
               
                 And
                 yet
                 so
                 it
                 is
                 .
                 All
                 other
                 Excentrical
                 unconcerning
                 Occupations
                 are
                 cried
                 down
                 meerly
                 for
                 being
                 so
                 ,
                 as
                 not
                 according
                 with
                 the
                 present
                 Character
                 and
                 State
                 of
                 Man.
                 This
                 alone
                 is
                 not
                 contented
                 with
                 the
                 reputation
                 of
                 Innocence
                 ,
                 but
                 stands
                 for
                 
                   positive
                   merit
                
                 and
                 excellence
                 ,
                 for
                 Praise
                 and
                 Commendation
                 .
                 To
                 say
                 a
                 Man
                 is
                 a
                 Lover
                 of
                 Knowledge
                 ,
                 and
                 a
                 diligent
                 inquirer
                 after
                 Truth
                 ,
                 is
                 almost
                 as
                 great
                 an
                 Encomium
                 as
                 you
                 can
                 give
                 him
                 ,
                 and
                 the
                 time
                 spent
                 in
                 the
                 Study
                 ,
                 tho
                 in
                 the
                 search
                 of
                 unedifying
                 Truth
                 ,
                 is
                 reckon'd
                 almost
                 as
                 laudably
                 bestow'd
                 as
                 that
                 in
                 the
                 Chapel
                 ,
                 and
                 (
                 so
                 inconsistent
                 with
                 its
                 self
                 is
                 Human
                 Judgment
                 )
                 't
                 is
                 Learning
                 only
                 that
                 is
                 allow'd
                 not
                 only
                 to
                 divide
                 ,
                 but
                 to
                 devour
                 the
                 greatest
                 part
                 of
                 our
                 short
                 Life
                 ,
                 and
                 is
                 the
                 only
                 thing
                 that
                 with
                 Credit
                 and
                 
                 
                   Public
                   allowance
                
                 stands
                 in
                 Competition
                 with
                 Religion
                 and
                 the
                 study
                 of
                 Vertue
                 .
                 Nay
                 ,
                 by
                 the
                 most
                 is
                 preferr'd
                 before
                 it
                 ,
                 who
                 would
                 rather
                 be
                 counted
                 Learned
                 ,
                 than
                 Pious
                 .
              
            
             
               
                 XXVII
                 .
              
               
                 But
                 is
                 not
                 this
                 a
                 strenge
                 and
                 unreasonable
                 Competition
                 ?
                 It
                 must
                 indeed
                 be
                 confess'd
                 that
                 the
                 Perfection
                 of
                 Man
                 is
                 double
                 ,
                 of
                 the
                 Intellectual
                 as
                 well
                 as
                 of
                 the
                 Moral
                 Part
                 ,
                 and
                 that
                 Knowledge
                 is
                 a
                 very
                 Divine
                 Excellence
                 .
                 But
                 certainly
                 Rectitude
                 of
                 Will
                 is
                 a
                 greater
                 Ornament
                 and
                 Perfection
                 than
                 Brightness
                 of
                 Vnderstanding
                 ,
                 and
                 to
                 be
                 Good
                 is
                 more
                 Divine
                 than
                 to
                 be
                 Wise
                 and
                 Knowing
                 ,
                 that
                 being
                 the
                 Principal
                 ,
                 perhaps
                 only
                 difference
                 between
                 an
                 Angel
                 and
                 a
                 Devil
                 .
                 And
                 tho
                 
                 Solomon's
                 Choice
                 be
                 universally
                 applauded
                 ,
                 yet
                 I
                 think
                 that
                 of
                 Mary
                 is
                 to
                 be
                 preferr'd
                 before
                 it
                 ,
                 and
                 (
                 to
                 use
                 the
                 Expression
                 of
                 the
                 Excellent
                 
                   Monsieur
                   Poiret
                
                 )
                 that
                 
                   't
                   is
                   better
                   like
                   an
                   Infant
                   without
                   much
                   reasoning
                   to
                   Love
                   much
                   ,
                
                 
                 
                   than
                   like
                   the
                   
                   Devil
                   to
                   Reason
                   much
                   without
                   Love.
                   
                
              
            
             
               
                 XXVIII
                 .
              
               
                 But
                 suppose
                 Knowledge
                 were
                 a
                 much
                 Diviner
                 excellence
                 than
                 't
                 is
                 ,
                 suppose
                 it
                 were
                 more
                 Perfective
                 of
                 ,
                 and
                 Ornamental
                 to
                 Human
                 Nature
                 than
                 the
                 Habit
                 and
                 Practice
                 of
                 Vertue
                 ,
                 yet
                 still
                 this
                 Competition
                 would
                 be
                 utterly
                 against
                 Reason
                 .
                 For
                 't
                 is
                 to
                 be
                 consider'd
                 (
                 as
                 I
                 have
                 already
                 suggested
                 )
                 that
                 the
                 Former
                 we
                 can't
                 have
                 now
                 in
                 any
                 Measure
                 ,
                 and
                 shall
                 have
                 it
                 hereafter
                 
                   without
                   Measure
                
                 ,
                 but
                 the
                 latter
                 we
                 may
                 have
                 now
                 (
                 for
                 we
                 may
                 Love
                 much
                 tho
                 we
                 can't
                 know
                 much
                 )
                 and
                 cannot
                 have
                 it
                 hereafter
                 .
                 Now
                 the
                 Question
                 is
                 ,
                 whether
                 we
                 ought
                 to
                 be
                 more
                 Solicitious
                 for
                 that
                 
                   Intellectual
                   Perfection
                
                 which
                 we
                 can't
                 have
                 here
                 ,
                 and
                 shall
                 have
                 hereafter
                 ,
                 or
                 for
                 that
                 
                   Moral
                   Perfection
                
                 which
                 we
                 may
                 have
                 here
                 ,
                 and
                 cannot
                 hereafter
                 ?
                 And
                 I
                 think
                 we
                 need
                 not
                 consult
                 an
                 Oracle
                 ,
                 or
                 conjure
                 up
                 a
                 Spirit
                 to
                 be
                 resolv'd
                 of
                 this
                 Question
                 .
              
            
             
               
               
                 XXIX
                 .
              
               
                 And
                 this
                 one
                 Solitary
                 Consideration
                 (
                 much
                 more
                 in
                 Conjunction
                 with
                 the
                 other
                 parts
                 of
                 the
                 
                   Human
                   Character
                
                 )
                 I
                 take
                 to
                 be
                 sufficient
                 to
                 justifie
                 the
                 Truth
                 of
                 what
                 measure
                 we
                 have
                 prescribed
                 to
                 our
                 Intellectual
                 Conduct
                 ,
                 that
                 we
                 ought
                 to
                 prosecute
                 Learning
                 and
                 Knowledge
                 no
                 further
                 than
                 as
                 't
                 is
                 conducive
                 to
                 the
                 great
                 Ends
                 of
                 Piety
                 and
                 Vertue
                 .
                 And
                 consequently
                 that
                 when
                 ever
                 we
                 study
                 to
                 any
                 other
                 Purpose
                 ,
                 or
                 in
                 any
                 other
                 Degree
                 than
                 this
                 ,
                 we
                 are
                 unaccountably
                 impertinently
                 ,
                 I
                 may
                 add
                 Sinfully
                 imploy'd
                 .
                 
                 For
                 this
                 is
                 the
                 
                   whole
                   of
                   Man
                   ,
                   to
                   fear
                   God
                   and
                   keep
                   his
                   Commandments
                   ,
                
                 the
                 whole
                 of
                 Man
                 in
                 this
                 Station
                 ,
                 and
                 consequently
                 this
                 ought
                 to
                 be
                 the
                 only
                 Scope
                 of
                 all
                 his
                 Studys
                 and
                 Endeavours
                 .
              
            
             
               
                 XXX
                 .
              
               
                 And
                 accordingly
                 't
                 is
                 observable
                 that
                 the
                 Scripture
                 whenever
                 it
                 makes
                 mention
                 of
                 Wisdom
                 with
                 any
                 mark
                 of
                 Commendation
                 ,
                 it
                 always
                 means
                 by
                 it
                 either
                 the
                 very
                 Practice
                 
                 of
                 Religion
                 and
                 Vertue
                 ,
                 or
                 such
                 Knowledge
                 at
                 least
                 ,
                 that
                 has
                 a
                 near
                 and
                 strong
                 influence
                 upon
                 it
                 ;
                 thereby
                 implying
                 that
                 that
                 is
                 the
                 only
                 Wisdom
                 which
                 becomes
                 the
                 study
                 of
                 Man.
                 Remarkable
                 above
                 the
                 rest
                 to
                 this
                 purpose
                 is
                 the
                 28th
                 Chapter
                 of
                 Iob
                 ,
                 where
                 having
                 run
                 through
                 several
                 instances
                 of
                 
                   Natural
                   Knowledge
                
                 ,
                 
                 at
                 length
                 says
                 he
                 ,
                 
                   But
                   where
                   shall
                   Wisdom
                   be
                   found
                   ?
                   And
                   where
                   is
                   the
                   place
                   of
                   understanding
                   ?
                
                 As
                 much
                 as
                 to
                 say
                 that
                 in
                 none
                 of
                 the
                 other
                 things
                 mention'd
                 did
                 consist
                 the
                 Wisdom
                 of
                 Man.
                 Then
                 it
                 follows
                 ,
                 
                 
                   Man
                   knoweth
                   not
                   the
                   Price
                   thereof
                   ,
                   neither
                   is
                   it
                   found
                   in
                   the
                   Land
                   of
                   the
                   Living
                   ,
                
                 
                 
                   The
                   Depth
                   saith
                   ,
                   it
                   is
                   not
                   in
                   me
                   ,
                   and
                   the
                   Sea
                   saith
                   it
                   is
                   not
                   in
                   me
                   .
                
                 Not
                 in
                 the
                 Depths
                 of
                 Learning
                 ,
                 
                 nor
                 in
                 the
                 Recesses
                 of
                 Speculation
                 ,
                 
                   seeing
                   it
                
                 is
                 hid
                 from
                 the
                 Eyes
                 of
                 
                   all
                   Living
                   ,
                   and
                   kept
                   close
                   from
                   the
                   Fowls
                   of
                   the
                   Air
                   ,
                
                 from
                 Men
                 of
                 high
                 and
                 Towring
                 Notions
                 ,
                 
                 and
                 sublime
                 Theories
                 .
                 
                   Destruction
                   and
                   Death
                   say
                   ,
                   we
                   have
                   heard
                   the
                   Fame
                   thereof
                   
                   with
                   our
                   Ears
                   .
                
                 As
                 much
                 as
                 to
                 say
                 ,
                 that
                 after
                 this
                 Life
                 ,
                 and
                 then
                 only
                 ,
                 unless
                 perhaps
                 about
                 the
                 hour
                 of
                 Death
                 ,
                 Men
                 begin
                 to
                 have
                 a
                 true
                 sense
                 and
                 Lively
                 Savoury
                 Relish
                 of
                 this
                 Wisdom
                 .
                 But
                 in
                 the
                 mean
                 time
                 ,
                 
                 
                   God
                   understandeth
                   the
                   way
                   thereof
                   ,
                   and
                   he
                   knoweth
                   the
                   place
                   thereof
                   .
                
                 
                 
                   And
                   unto
                   Man
                   he
                   said
                   ,
                   behold
                   the
                   Fear
                   of
                   the
                   Lord
                   that
                   is
                   Wisdom
                   ,
                   and
                   to
                   depart
                   from
                   Evil
                   ,
                   that
                   is
                   understanding
                   .
                
                 To
                 Man
                 he
                 said
                 .
                 Had
                 it
                 been
                 to
                 another
                 Creature
                 ,
                 suppose
                 an
                 Angel
                 ,
                 in
                 a
                 state
                 of
                 Security
                 and
                 Confirmation
                 ,
                 he
                 would
                 perhaps
                 have
                 recommended
                 for
                 Wisdom
                 the
                 Study
                 of
                 Nature
                 ,
                 and
                 the
                 Curiosities
                 of
                 Philosophy
                 ,
                 but
                 having
                 to
                 do
                 with
                 Man
                 ,
                 a
                 Probationary
                 and
                 unfixt
                 Creature
                 ,
                 that
                 shall
                 be
                 either
                 Happy
                 or
                 Miserable
                 according
                 as
                 he
                 demeans
                 himself
                 in
                 this
                 short
                 time
                 of
                 Trial
                 ,
                 the
                 only
                 Wisdom
                 he
                 advises
                 to
                 such
                 a
                 Creature
                 in
                 such
                 a
                 Station
                 ,
                 is
                 to
                 look
                 well
                 to
                 his
                 
                   Moral
                   Conduct
                
                 ,
                 to
                 study
                 Religion
                 and
                 good
                 Life
                 .
              
            
             
               
               
                 XXXI
                 .
              
               
                 And
                 now
                 (
                 Madam
                 )
                 since
                 we
                 are
                 upon
                 Scripture-Authority
                 (
                 for
                 indeed
                 so
                 little
                 has
                 this
                 matter
                 been
                 consider'd
                 ,
                 that
                 I
                 have
                 scarce
                 any
                 other
                 to
                 follow
                 )
                 will
                 your
                 Ladyship
                 give
                 me
                 leave
                 in
                 further
                 Confirmation
                 of
                 the
                 Measure
                 propos'd
                 ,
                 to
                 commend
                 to
                 your
                 Consideration
                 two
                 great
                 Scripture-Examples
                 ,
                 both
                 of
                 Men
                 Eminently
                 Wise
                 ,
                 and
                 of
                 a
                 Learned
                 Education
                 .
                 The
                 Men
                 I
                 instance
                 in
                 are
                 Moses
                 and
                 St.
                 Paul.
                 The
                 latter
                 of
                 which
                 professedly
                 declares
                 that
                 he
                 
                   determin'd
                   to
                   know
                   nothing
                
                 ,
                 
                 
                   but
                   Iesus
                   Christ
                   and
                   him
                   Crucify'd
                   ,
                
                 that
                 is
                 ,
                 nothing
                 but
                 what
                 concerns
                 either
                 the
                 Faith
                 or
                 the
                 Practice
                 of
                 Christianity
                 .
                 And
                 the
                 former
                 complaining
                 of
                 the
                 gross
                 Ignorance
                 of
                 the
                 People
                 committed
                 to
                 his
                 charge
                 ,
                 and
                 desiring
                 they
                 would
                 become
                 wiser
                 ,
                 breaks
                 out
                 into
                 this
                 Passionate
                 Wish
                 ,
                 
                   O
                   that
                   they
                   were
                   Wise
                
                 ,
                 
                 
                   that
                   they
                   understood
                   this
                   ,
                   that
                   they
                   would
                   consider
                   their
                   latter
                   End.
                   
                
              
            
             
               
               
                 XXXII
                 .
              
               
                 Moses
                 had
                 been
                 bred
                 a
                 Scholar
                 ,
                 as
                 well
                 as
                 a
                 Courtier
                 ,
                 and
                 was
                 well
                 instructed
                 in
                 all
                 the
                 Secrets
                 of
                 the
                 Aegyptian
                 Philosophy
                 ,
                 which
                 was
                 then
                 the
                 best
                 in
                 the
                 World.
                 Besides
                 ,
                 he
                 was
                 himself
                 a
                 wise
                 Man
                 ,
                 a
                 Man
                 that
                 besides
                 the
                 advantages
                 of
                 
                 Pharaoh's
                 Court
                 ,
                 had
                 the
                 Divine
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 himself
                 for
                 his
                 Tutor
                 ,
                 and
                 convers'd
                 personally
                 with
                 his
                 maker
                 ,
                 and
                 therefore
                 must
                 needs
                 be
                 supposed
                 to
                 know
                 what
                 was
                 true
                 Wisdom
                 .
                 But
                 now
                 this
                 he
                 does
                 not
                 make
                 to
                 consist
                 either
                 in
                 the
                 Accomplishments
                 of
                 Courtly
                 Education
                 ,
                 or
                 in
                 the
                 deep
                 Mysteries
                 of
                 Philosophy
                 ,
                 but
                 in
                 the
                 consideration
                 of
                 our
                 latter
                 End.
                 He
                 wishes
                 that
                 his
                 People
                 were
                 Wise
                 ,
                 and
                 to
                 this
                 End
                 he
                 does
                 not
                 wish
                 that
                 they
                 were
                 as
                 Well-bred
                 as
                 he
                 ,
                 or
                 as
                 Learned
                 as
                 he
                 ,
                 but
                 only
                 that
                 they
                 understood
                 this
                 ,
                 this
                 one
                 thing
                 ,
                 that
                 they
                 would
                 consider
                 their
                 latter
                 End.
                 Which
                 he
                 makes
                 the
                 Summary
                 and
                 Abstract
                 of
                 all
                 Wisdom
                 .
                 
                 Much
                 like
                 that
                 of
                 Plato
                 ,
                 when
                 he
                 defines
                 Philosophy
                 to
                 be
                 ,
                 
                   The
                   Theory
                   of
                   Death
                
                 .
              
            
             
               
                 XXXIII
                 .
              
               
                 And
                 here
                 ,
                 if
                 your
                 Ladyship
                 will
                 dispence
                 with
                 a
                 short
                 digression
                 ,
                 a
                 digression
                 from
                 the
                 
                   immediate
                   Thred
                
                 of
                 my
                 Discourse
                 ,
                 tho
                 not
                 from
                 the
                 
                   general
                   Design
                
                 of
                 it
                 ,
                 I
                 would
                 upon
                 this
                 occasion
                 briefly
                 represent
                 to
                 you
                 what
                 an
                 excellent
                 part
                 of
                 Wisdom
                 it
                 is
                 for
                 man
                 seriously
                 to
                 consider
                 his
                 latter
                 end
                 .
                 To
                 make
                 this
                 distinctly
                 appear
                 ,
                 I
                 shall
                 proceed
                 upon
                 these
                 two
                 grounds
                 :
                 First
                 ,
                 That
                 the
                 Consideration
                 of
                 Death
                 is
                 the
                 most
                 proper
                 exercise
                 that
                 a
                 wise
                 man
                 can
                 be
                 employ'd
                 about
                 .
                 And
                 Secondly
                 ,
                 that
                 this
                 is
                 the
                 most
                 compendious
                 way
                 of
                 making
                 him
                 wise
                 that
                 is
                 not
                 so
                 .
              
            
             
               
                 XXXIV
                 .
              
               
                 And
                 First
                 ,
                 it
                 is
                 the
                 most
                 proper
                 exercise
                 that
                 a
                 wise
                 man
                 can
                 employ
                 himself
                 about
                 .
                 For
                 Wisdom
                 consists
                 in
                 a
                 due
                 estimation
                 of
                 
                 things
                 ;
                 and
                 then
                 things
                 are
                 duly
                 estimated
                 ,
                 when
                 they
                 are
                 measured
                 and
                 rated
                 ,
                 first
                 as
                 they
                 are
                 absolutely
                 in
                 themselves
                 ;
                 and
                 secondly
                 ,
                 as
                 they
                 stand
                 in
                 Relation
                 to
                 us
                 .
                 If
                 they
                 are
                 great
                 and
                 extraordinary
                 then
                 they
                 deserve
                 to
                 be
                 consider'd
                 for
                 
                   their
                   own
                
                 sakes
                 ;
                 and
                 if
                 they
                 nearly
                 relate
                 to
                 us
                 ,
                 then
                 they
                 deserve
                 to
                 be
                 consider'd
                 for
                 ours
                 .
                 And
                 upon
                 both
                 these
                 accounts
                 ,
                 Death
                 and
                 its
                 consequences
                 are
                 highly
                 deserving
                 a
                 wise
                 mans
                 Thoughts
                 and
                 Reflections
                 .
              
            
             
               
                 XXXV
                 .
              
               
                 For
                 first
                 ,
                 they
                 are
                 great
                 and
                 extraordinary
                 Transactions
                 ,
                 barely
                 as
                 in
                 themselves
                 consider'd
                 ,
                 and
                 as
                 such
                 would
                 deservedly
                 ingage
                 the
                 most
                 attentive
                 consideration
                 ,
                 even
                 of
                 a
                 stander
                 by
                 ,
                 of
                 any
                 other
                 indifferent
                 Being
                 ,
                 suppose
                 an
                 Angel
                 ,
                 that
                 can
                 be
                 no
                 otherwise
                 concerned
                 in
                 it
                 ,
                 than
                 as
                 t
                 is
                 a
                 
                   great
                   Event
                
                 ,
                 a
                 
                   Noble
                   Scene
                
                 of
                 Providence
                 ,
                 a
                 matter
                 of
                 Wonder
                 and
                 Curiosity
                 .
                 I
                 say
                 upon
                 this
                 single
                 Account
                 Death
                 
                 with
                 its
                 consequences
                 is
                 as
                 fit
                 a
                 subject
                 for
                 the
                 Contemplation
                 of
                 a
                 Wise
                 man
                 as
                 auy
                 in
                 Nature
                 .
              
            
             
               
                 XXXVI
                 .
              
               
                 Or
                 if
                 there
                 be
                 within
                 the
                 Sphere
                 of
                 Nature
                 things
                 of
                 a
                 greater
                 and
                 more
                 Bulky
                 appearance
                 ,
                 yet
                 certainly
                 there
                 is
                 nothing
                 wherein
                 man
                 is
                 so
                 nearly
                 concern'd
                 ,
                 so
                 highly
                 interessed
                 as
                 in
                 Death
                 .
                 Since
                 upon
                 the
                 manner
                 of
                 this
                 depends
                 his
                 Eternal
                 Happiness
                 or
                 Ruin.
                 There
                 is
                 therefore
                 nothing
                 that
                 so
                 much
                 deserves
                 to
                 be
                 consider'd
                 by
                 him
                 .
                 Whether
                 therefore
                 we
                 regard
                 the
                 Absolute
                 greatness
                 of
                 the
                 thing
                 ,
                 or
                 its
                 Relative
                 greatness
                 with
                 respect
                 to
                 us
                 ,
                 as
                 we
                 are
                 interessed
                 and
                 concerned
                 in
                 it
                 ,
                 but
                 especially
                 if
                 we
                 weigh
                 both
                 ,
                 the
                 consideration
                 of
                 Death
                 is
                 as
                 proper
                 an
                 Exercise
                 as
                 a
                 Wise
                 man
                 can
                 be
                 imploy'd
                 about
                 .
              
            
             
               
                 XXXVII
                 .
              
               
                 And
                 as
                 't
                 is
                 so
                 fit
                 an
                 imployment
                 for
                 him
                 that
                 is
                 wise
                 already
                 ,
                 so
                 secondly
                 is
                 it
                 the
                 most
                 compendious
                 way
                 of
                 making
                 him
                 wise
                 ,
                 truly
                 
                 wise
                 ,
                 that
                 is
                 not
                 so
                 .
                 For
                 all
                 wisdom
                 is
                 in
                 Order
                 to
                 Happiness
                 ,
                 and
                 to
                 be
                 truly
                 wise
                 ,
                 is
                 to
                 be
                 
                   Wise
                   unto
                   Salvation
                
                 .
                 Whatever
                 Knowledge
                 contributes
                 not
                 to
                 this
                 ,
                 is
                 quite
                 beside
                 the
                 Mark
                 ,
                 and
                 is
                 as
                 the
                 Apostle
                 calls
                 it
                 ,
                 
                   Science
                   falsly
                   so
                   called
                
                 .
                 The
                 Knowledge
                 itself
                 is
                 vain
                 ,
                 and
                 the
                 Study
                 of
                 it
                 is
                 impertinent
                 .
              
            
             
               
                 XXXVIII
                 .
              
               
                 Now
                 the
                 only
                 way
                 to
                 Happiness
                 is
                 a
                 good
                 life
                 ,
                 and
                 consequently
                 all
                 wisdom
                 being
                 in
                 Order
                 to
                 Happiness
                 ,
                 that
                 's
                 the
                 only
                 wisdom
                 that
                 serves
                 to
                 the
                 promoting
                 of
                 good
                 life
                 ,
                 according
                 to
                 that
                 of
                 Iob
                 before
                 cited
                 ,
                 
                   And
                   to
                   man
                   he
                   said
                   ,
                   behold
                   the
                   fear
                   of
                   the
                   Lord
                   that
                   is
                   wisdom
                   ,
                   and
                   to
                   depart
                   from
                   evil
                   is
                   understanding
                   .
                
                 That
                 therefore
                 is
                 the
                 most
                 compendious
                 way
                 of
                 making
                 a
                 man
                 wise
                 ,
                 that
                 soonest
                 makes
                 him
                 good
                 ,
                 and
                 reduces
                 his
                 mind
                 to
                 a
                 moral
                 Regularity
                 .
                 And
                 nothing
                 does
                 this
                 so
                 soon
                 and
                 so
                 well
                 as
                 the
                 serious
                 and
                 habitual
                 consideration
                 of
                 Death
                 .
                 And
                 therefore
                 says
                 the
                 
                 wise
                 man
                 ,
                 
                   Remember
                   Death
                   and
                   Corruption
                   ,
                   and
                   keep
                   the
                   Commandments
                   .
                
                 The
                 shortest
                 Compendium
                 of
                 Holy
                 living
                 that
                 ever
                 was
                 given
                 .
                 As
                 if
                 he
                 had
                 said
                 ,
                 Many
                 are
                 the
                 Precepts
                 and
                 Admonitions
                 left
                 us
                 by
                 wise
                 and
                 good
                 men
                 ,
                 for
                 the
                 moral
                 Conduct
                 of
                 life
                 ,
                 but
                 would
                 you
                 have
                 a
                 short
                 and
                 infallible
                 Directory
                 of
                 living
                 well
                 ?
                 why
                 ,
                 remember
                 Death
                 and
                 Corruption
                 ;
                 Do
                 but
                 remember
                 this
                 ,
                 and
                 forget
                 all
                 other
                 Rules
                 if
                 you
                 will
                 ,
                 and
                 your
                 Duty
                 if
                 you
                 can
                 .
              
            
             
               
                 XXXIX
                 .
              
               
                 And
                 what
                 is
                 here
                 remarked
                 by
                 one
                 wise
                 man
                 is
                 consented
                 to
                 by
                 all
                 .
                 Hence
                 those
                 common
                 Practises
                 among
                 the
                 Antients
                 of
                 placing
                 Sepulchres
                 in
                 their
                 Gardens
                 ,
                 and
                 of
                 using
                 that
                 celebrated
                 Motto
                 ,
                 
                   Memento
                   Mori
                
                 .
                 Hence
                 also
                 that
                 Modern
                 as
                 well
                 as
                 Antient
                 Custom
                 of
                 putting
                 Emblems
                 of
                 Mortality
                 in
                 Churches
                 ,
                 and
                 other
                 Public
                 places
                 ,
                 by
                 all
                 which
                 t
                 is
                 implied
                 that
                 the
                 Consideration
                 of
                 Death
                 ,
                 is
                 the
                 
                 greatest
                 security
                 of
                 a
                 good
                 life
                 .
                 As
                 indeed
                 it
                 must
                 be
                 upon
                 this
                 general
                 ground
                 ,
                 because
                 it
                 does
                 that
                 at
                 a
                 Blow
                 ,
                 which
                 other
                 considerations
                 do
                 by
                 Parts
                 ,
                 and
                 gives
                 an
                 entire
                 defeat
                 to
                 the
                 three
                 great
                 Enemies
                 of
                 our
                 Salvation
                 at
                 once
                 .
                 It
                 sets
                 us
                 above
                 the
                 Temptations
                 of
                 the
                 World
                 the
                 Flesh
                 ,
                 and
                 the
                 Devib
                 .
                 For
                 how
                 can
                 the
                 World
                 captivate
                 him
                 ,
                 who
                 considers
                 he
                 is
                 but
                 a
                 stranger
                 in
                 it
                 ,
                 and
                 that
                 he
                 must
                 shortly
                 leave
                 it
                 !
                 How
                 can
                 the
                 Flesh
                 insnare
                 him
                 who
                 has
                 his
                 Sepulchre
                 always
                 in
                 his
                 Eye
                 ,
                 and
                 reflects
                 upon
                 the
                 cold
                 lodging
                 he
                 shall
                 have
                 there
                 !
                 And
                 how
                 can
                 the
                 Devil
                 prevail
                 upon
                 him
                 ,
                 who
                 remembers
                 always
                 he
                 must
                 dye
                 ,
                 and
                 then
                 enter
                 upon
                 an
                 unchangeable
                 State
                 of
                 Happiness
                 or
                 Misery
                 ,
                 according
                 as
                 he
                 has
                 either
                 resisted
                 or
                 yeilded
                 to
                 his
                 Temptations
                 !
                 Of
                 so
                 vast
                 consequence
                 is
                 the
                 constant
                 Thinking
                 upon
                 Death
                 above
                 all
                 other
                 things
                 that
                 fall
                 within
                 the
                 compass
                 even
                 of
                 useful
                 and
                 Practical
                 Meditation
                 ,
                 and
                 so
                 great
                 Reason
                 
                 had
                 Moses
                 for
                 placing
                 the
                 Wisdom
                 of
                 Man
                 in
                 the
                 Consideration
                 of
                 his
                 
                   latter
                   End.
                
                 
              
            
             
               
                 XL.
                 
              
               
                 But
                 to
                 return
                 (
                 if
                 being
                 still
                 in
                 pursuit
                 of
                 my
                 general
                 design
                 ,
                 I
                 may
                 well
                 be
                 said
                 to
                 be
                 out
                 of
                 the
                 way
                 )
                 I
                 now
                 perswade
                 my self
                 that
                 from
                 the
                 Character
                 I
                 have
                 drawn
                 of
                 Man
                 and
                 his
                 present
                 Circumstances
                 ,
                 together
                 with
                 those
                 Reflections
                 built
                 upon
                 it
                 ,
                 and
                 interwoven
                 with
                 it
                 ,
                 and
                 lastly
                 from
                 
                   Divine
                   Authority
                
                 ,
                 the
                 measure
                 we
                 have
                 given
                 is
                 so
                 well
                 Establish'd
                 ,
                 that
                 if
                 your
                 Ladyship
                 be
                 not
                 yet
                 ,
                 you
                 ought
                 to
                 be
                 convinc'd
                 that
                 however
                 Naturally
                 desirous
                 we
                 may
                 be
                 of
                 Knowledge
                 ,
                 yet
                 that
                 
                   this
                   Appetite
                
                 is
                 to
                 be
                 govern'd
                 as
                 well
                 as
                 those
                 that
                 are
                 Sensual
                 ;
                 that
                 we
                 ought
                 to
                 indulge
                 it
                 only
                 so
                 far
                 as
                 may
                 tend
                 to
                 the
                 Moralizing
                 our
                 Souls
                 ,
                 and
                 the
                 conducting
                 our
                 Lives
                 ,
                 and
                 the
                 fitting
                 us
                 for
                 that
                 Happiness
                 which
                 God
                 has
                 promised
                 not
                 to
                 the
                 Learned
                 ,
                 but
                 to
                 the
                 Good.
                 And
                 
                 that
                 if
                 it
                 be
                 gratify'd
                 to
                 any
                 other
                 purpose
                 ,
                 or
                 in
                 any
                 other
                 Measure
                 than
                 this
                 ,
                 our
                 Curiosity
                 is
                 impertinent
                 ,
                 our
                 study
                 immoderate
                 ,
                 and
                 the
                 Tree
                 of
                 Knowledge
                 still
                 a
                 
                   forbidden
                   Plant.
                
                 
              
            
             
               
                 XLI
                 .
              
               
                 And
                 now
                 (
                 Madam
                 )
                 having
                 fix'd
                 and
                 Stated
                 the
                 Measure
                 of
                 our
                 present
                 Affection
                 to
                 ,
                 and
                 Inquiry
                 after
                 Learning
                 and
                 Knowledge
                 ,
                 which
                 I
                 think
                 is
                 Establish'd
                 upon
                 irrefutable
                 Principles
                 ,
                 I
                 may
                 leave
                 it
                 to
                 your
                 Ladyship
                 to
                 consider
                 how
                 much
                 't
                 is
                 observ'd
                 in
                 the
                 general
                 Conduct
                 of
                 our
                 Studies
                 .
                 T
                 is
                 plain
                 that
                 't
                 is
                 not
                 observ'd
                 at
                 all
                 .
                 For
                 these
                 two
                 things
                 are
                 too
                 Notorious
                 to
                 need
                 any
                 more
                 for
                 their
                 Proof
                 than
                 only
                 to
                 look
                 abroad
                 into
                 the
                 World.
                 First
                 ,
                 that
                 very
                 little
                 of
                 that
                 which
                 is
                 generally
                 made
                 the
                 subject
                 of
                 Study
                 has
                 any
                 manner
                 of
                 Tendency
                 to
                 Living
                 well
                 here
                 ,
                 or
                 Happily
                 hereafter
                 .
                 And
                 Secondly
                 ,
                 that
                 these
                 very
                 studies
                 which
                 have
                 no
                 Religious
                 or
                 Moral
                 influence
                 upon
                 
                 Life
                 ,
                 do
                 yet
                 devour
                 the
                 greatest
                 part
                 of
                 it
                 .
                 The
                 Best
                 and
                 Most
                 of
                 our
                 Time
                 is
                 devoted
                 to
                 Dry-Learning
                 ,
                 this
                 we
                 make
                 the
                 Course
                 of
                 our
                 Study
                 ,
                 the
                 rest
                 is
                 only
                 by
                 the
                 by
                 ,
                 and
                 't
                 is
                 well
                 if
                 what
                 is
                 Devotional
                 ,
                 Practical
                 or
                 Divinely-relishing
                 ,
                 can
                 find
                 us
                 at
                 leisure
                 upon
                 a
                 Broken
                 piece
                 of
                 a
                 Sunday
                 or
                 Holiday
                 .
                 But
                 the
                 Main
                 Current
                 of
                 our
                 Life
                 runs
                 in
                 Studies
                 of
                 another
                 Nature
                 ,
                 that
                 don't
                 so
                 much
                 as
                 glance
                 one
                 kind
                 Aspect
                 upon
                 good
                 living
                 ,
                 't
                 is
                 well
                 if
                 some
                 of
                 them
                 dont
                 hinder
                 it
                 .
                 I
                 am
                 sure
                 
                   St.
                   Austin
                
                 thought
                 so
                 ,
                 
                 and
                 makes
                 it
                 part
                 of
                 his
                 Penitentials
                 .
                 And
                 yet
                 to
                 these
                 our
                 youth
                 is
                 dedicated
                 ,
                 in
                 these
                 we
                 imploy
                 our
                 riper
                 years
                 ;
                 nor
                 do
                 we
                 see
                 the
                 vanity
                 and
                 impertinence
                 of
                 it
                 in
                 old
                 Age.
                 And
                 then
                 when
                 we
                 dye
                 ,
                 this
                 very
                 thing
                 makes
                 one
                 great
                 part
                 of
                 our
                 
                   Funeral
                   Elegy
                
                 ,
                 that
                 we
                 were
                 so
                 diligent
                 and
                 indefatigable
                 in
                 our
                 studies
                 ,
                 and
                 so
                 inquisitive
                 in
                 the
                 search
                 of
                 Knowledge
                 ,
                 perhaps
                 that
                 we
                 procured
                 an
                 
                   early
                   interment
                
                 by
                 it
                 ,
                 when
                 
                 according
                 to
                 the
                 Principles
                 before
                 laid
                 down
                 ,
                 we
                 were
                 as
                 impertinently
                 imploy'd
                 all
                 the
                 while
                 ,
                 as
                 if
                 we
                 had
                 been
                 so
                 long
                 picking
                 Straws
                 in
                 Bedlam
                 .
                 I
                 say
                 as
                 impertinently
                 ,
                 tho
                 perhaps
                 not
                 so
                 innocently
                 .
                 The
                 Sum
                 of
                 all
                 comes
                 to
                 this
                 :
                 The
                 measure
                 of
                 prosecuting
                 Learning
                 and
                 Knowledge
                 is
                 their
                 usefullness
                 to
                 good
                 Life
                 .
                 Consequently
                 all
                 Prosecution
                 of
                 it
                 beyond
                 or
                 beside
                 this
                 End
                 is
                 impertinent
                 and
                 immoderate
                 .
                 This
                 has
                 been
                 fully
                 proved
                 by
                 evident
                 Principles
                 .
                 But
                 now
                 of
                 this
                 sort
                 is
                 the
                 general
                 prosecution
                 of
                 Learning
                 and
                 Knowledge
                 ,
                 as
                 is
                 plain
                 by
                 appealing
                 to
                 the
                 general
                 Conduct
                 of
                 Study
                 .
                 The
                 Conclusion
                 therefore
                 unovoidably
                 follows
                 .
                 That
                 the
                 Intellectual
                 Conduct
                 of
                 Human
                 Life
                 is
                 justly
                 chargeable
                 with
                 an
                 immoderate
                 and
                 impertinent
                 pursuit
                 of
                 Knowledge
                 .
                 Which
                 was
                 the
                 Proposition
                 to
                 be
                 made
                 out
                 ,
                 and
                 I
                 am
                 sorry
                 to
                 see
                 it
                 so
                 well
                 proved
                 .
              
            
             
               The
               End
               of
               the
               Third
               Reflection
               .
            
          
           
             
             
               The
               Conclusion
               .
            
             
               ANd
               now
               (
               Madam
               )
               having
               finish'd
               my
               
                 Threefold
                 Reflection
              
               upon
               the
               Intellectual
               Conduct
               of
               Human
               Life
               ,
               I
               have
               a
               double
               Application
               to
               make
               ,
               one
               to
               your
               Ladyship
               ,
               and
               another
               to
               my self
               .
               That
               to
               your
               Ladyship
               is
               this
               ,
               that
               you
               would
               consider
               to
               what
               a
               narrow
               compass
               ,
               by
               vertue
               of
               the
               preceding
               Discourses
               ,
               these
               three
               things
               are
               reduced
               ,
               which
               before
               use
               to
               take
               up
               so
               large
               a
               room
               ,
               
                 viz.
                 Learning
                 it self
                 ,
                 the
                 Method
                 of
                 Learning
                 ,
                 and
                 the
                 Desire
                 and
                 Prosecution
                 of
                 Learning
                 .
              
               The
               first
               of
               which
               is
               comprized
               within
               the
               Limits
               of
               
                 Necessary
                 Truth
              
               ,
               the
               second
               within
               those
               of
               
                 Thinking
                 ,
                 Purity
              
               and
               Prayer
               ;
               the
               third
               within
               its
               usefulness
               to
               the
               furtherance
               of
               
                 good
                 life
              
               .
               These
               indeed
               are
               great
               retrenchments
               ,
               but
               I
               think
               such
               as
               are
               just
               and
               necessary
               to
               the
               Regulation
               of
               our
               Intellectual
               
               Conduct
               ,
               which
               I
               am
               glad
               to
               find
               so
               compendious
               and
               disincumber'd
               ,
               that
               being
               a
               Mark
               of
               no
               small
               Probability
               to
               confirm
               me
               in
               the
               Truth
               of
               it
               ,
               as
               the
               
                 Rightest
                 Line
              
               is
               also
               always
               the
               Shortest
               .
            
             
               And
               since
               both
               Learning
               it self
               ,
               its
               Method
               ,
               and
               limits
               of
               Prosecution
               are
               all
               so
               reduced
               ,
               I
               would
               further
               commend
               to
               your
               Ladyships
               consideration
               ,
               whether
               from
               this
               great
               Abridgment
               you
               can
               forbear
               deducing
               these
               two
               Corollaries
               ,
               first
               ,
               that
               this
               Bookish
               Humour
               which
               every
               where
               so
               prevails
               ,
               is
               one
               of
               the
               
                 Spiritual
                 Dyscrasys
              
               ,
               or
               
                 Moral
                 Diseases
              
               of
               Mankind
               ,
               one
               of
               the
               most
               Malignant
               Reliques
               of
               Original
               depravation
               .
               It
               carrying
               in
               it
               the
               very
               Stamp
               and
               Signature
               of
               
               Adam's
               Transgression
               ,
               which
               owed
               its
               birth
               to
               Curiosity
               ,
               and
               inordinate
               desire
               of
               Knowledge
               .
               Secondly
               ,
               that
               those
               who
               
                 have
                 Eyes
              
               ,
               may
               in
               a
               great
               Measure
               spare
               them
               ,
               and
               that
               those
               who
               
                 have
                 not
              
               ,
               should
               not
               ,
               upon
               the
               account
               of
               Learning
               ,
               
               much
               lament
               the
               want
               of
               them
               which
               is
               what
               particularly
               concerns
               your
               
               Ladyship's
               case
               ,
               and
               is
               now
               address'd
               to
               your
               Private
               Considerarion
               .
            
             
               Now
               as
               to
               my
               own
               particular
               Concern
               ,
               the
               Result
               of
               what
               I
               have
               written
               is
               this
               .
               I
               am
               so
               inwardly
               and
               throughly
               convinc'd
               of
               the
               certainty
               of
               those
               Principles
               ,
               I
               have
               here
               lay'd
               down
               ,
               that
               I
               think
               I
               am
               not
               only
               under
               a
               particular
               Obligation
               ,
               but
               almost
               under
               a
               Necessity
               of
               conducting
               my
               studies
               according
               to
               the
               Measures
               proposed
               .
               The
               last
               of
               which
               has
               left
               such
               a
               strong
               influence
               ,
               such
               a
               deep
               impression
               upon
               me
               ,
               that
               I
               think
               I
               shall
               now
               follow
               the
               Advice
               of
               the
               Heathen
               (
               
                 M.
                 Antonius
              
               as
               I
               remember
               )
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               
                 rid
                 my self
                 of
                 the
                 Thirst
                 after
                 Books
                 ,
              
               and
               study
               nothing
               but
               what
               serves
               to
               the
               advancement
               of
               Piety
               and
               good
               life
               .
            
             
               I
               have
               now
               spent
               about
               Thirteen
               years
               in
               the
               most
               celebrated
               
               University
               in
               the
               World
               ,
               and
               ,
               according
               to
               the
               ordinary
               Measures
               ,
               perhaps
               not
               amiss
               ,
               having
               accomplish'd
               my self
               in
               a
               competent
               degree
               both
               with
               such
               Learning
               as
               the
               
                 Academical
                 Standard
              
               requires
               ,
               and
               with
               whatever
               else
               my
               own
               
                 Private
                 Genius
              
               inclined
               me
               to
               .
               But
               truly
               I
               cannot
               say
               that
               I
               have
               order'd
               my
               studies
               in
               
                 that
                 Theatre
                 of
                 Learning
              
               ,
               so
               much
               to
               my
               
                 own
                 Satisfaction
              
               ,
               as
               to
               my
               Reputation
               with
               others
               .
               To
               be
               free
               with
               you
               ,
               I
               must
               declare
               ,
               that
               when
               I
               reflect
               upon
               my
               past
               
                 Intellectual
                 Conduct
              
               ,
               I
               am
               as
               little
               satisfy'd
               with
               it
               as
               I
               am
               with
               that
               of
               my
               Morals
               ,
               and
               that
               I
               think
               I
               have
               nigh
               as
               much
               to
               answer
               for
               the
               Former
               ,
               as
               I
               have
               for
               the
               Latter
               ,
               being
               very
               Conscious
               that
               the
               greatest
               part
               of
               it
               has
               been
               imploy'd
               in
               
                 Vnconcerning
                 Curiosities
              
               ,
               ,
               such
               as
               derive
               no
               moral
               influence
               upon
               the
               Soul
               that
               contemplates
               them
               .
            
             
               But
               I
               have
               now
               (
               if
               I
               sufficiently
               understand
               my self
               )
               a
               very
               different
               
               Taste
               and
               Apprehension
               of
               things
               ,
               and
               intend
               to
               spend
               my
               
                 uncertain
                 remainder
              
               of
               time
               in
               studying
               only
               such
               things
               as
               make
               for
               the
               Moral
               improvement
               of
               my
               mind
               ,
               and
               the
               Regulation
               of
               my
               Life
               ,
               not
               being
               able
               to
               give
               an
               account
               upon
               any
               rational
               and
               consistent
               Principles
               ,
               why
               I
               should
               study
               any
               thing
               else
               .
            
             
               More
               particularly
               I
               think
               I
               shall
               cheifly
               apply
               my self
               to
               the
               Reading
               of
               such
               Books
               as
               are
               rather
               Perswasive
               ,
               than
               Instructive
               ,
               such
               as
               are
               Sapid
               ,
               Pathetic
               and
               Divinely-relishing
               ,
               such
               as
               Warm
               ,
               Kindle
               and
               inlarge
               the
               Interiour
               ,
               and
               awaken
               the
               
                 Divine
                 Sense
              
               of
               the
               Soul
               ,
               as
               considering
               with
               my self
               that
               I
               have
               now
               ,
               after
               so
               much
               Reading
               and
               Speculation
               ,
               more
               need
               of
               Heat
               than
               of
               Light.
               Tho
               if
               I
               were
               for
               more
               Light
               still
               ,
               I
               think
               this
               would
               prove
               the
               best
               Method
               of
               Illumination
               ,
               and
               that
               when
               all
               's
               done
               ,
               the
               Love
               of
               God
               is
               the
               best
               Light
               of
               the
               Soul.
               For
               I
               consider
               
               with
               the
               Excellent
               
                 Cardinal
                 Bona
              
               ,
               
               that
               
                 a
                 Man
                 may
                 have
                 Knowledge
                 without
                 Love.
                 But
                 he
                 that
                 Loves
                 ,
                 altho
                 he
                 wants
                 Sciences
                 humanely
                 acquired
                 ,
                 yet
                 he
                 will
                 know
                 more
                 than
                 Human
                 Wisdom
                 can
                 teach
                 him
                 ,
                 because
                 he
                 has
                 that
                 Master
                 within
                 who
                 teaches
                 Man
                 Knowledge
                 .
              
               Purity
               of
               Heart
               and
               Life
               being
               one
               of
               the
               Methods
               of
               Consulting
               the
               
                 Ideal
                 World
              
               ,
               as
               was
               shewn
               in
               the
               Second
               Part.
               
            
             
               And
               now
               (
               Madam
               )
               I
               cannot
               well
               presage
               how
               your
               Ladyship
               will
               relish
               this
               Renunciation
               of
               all
               studies
               
                 Meerly
                 Curious
              
               ,
               from
               one
               whom
               you
               apprehended
               (
               perhaps
               upon
               too
               just
               grounds
               )
               to
               have
               been
               so
               naturally
               disposed
               to
               them
               ,
               and
               so
               deeply
               ingaged
               in
               them
               .
               Perhaps
               you
               'll
               say
               I
               am
               already
               Countrify'd
               since
               I
               left
               the
               Vniversity
               .
               How
               far
               that
               Metamorphosis
               may
               seize
               upon
               me
               ,
               I
               can't
               yet
               tell
               ,
               if
               Solitude
               and
               Retirement
               be
               enough
               to
               bring
               it
               ,
               I
               am
               I
               confess
               in
               great
               Danger
               ,
               being
               now
               got
               into
               a
               
               
                 little
                 Corner
              
               of
               the
               World
               ,
               where
               I
               must
               be
               more
               Company
               to
               my self
               than
               I
               have
               been
               ever
               yet
               .
               But
               the
               best
               on
               't
               is
               ,
               I
               have
               not
               been
               so
               great
               a
               stranger
               to
               my
               own
               Company
               
                 all
                 along
              
               ,
               as
               to
               fear
               any
               great
               alteration
               by
               it
               now
               .
               Nor
               do
               I
               think
               the
               Management
               of
               the
               Present
               undertaking
               a
               sign
               of
               any
               such
               change
               .
            
             
               Whether
               I
               should
               have
               had
               the
               same
               Thoughts
               in
               the
               Vniversity
               or
               no
               ,
               I
               can't
               say
               ,
               I
               rather
               believe
               they
               are
               owing
               to
               my
               Country-Retirement
               (
               as
               I
               hinted
               in
               the
               Beginning
               )
               but
               however
               that
               be
               ,
               sure
               I
               am
               they
               were
               entertain'd
               upon
               the
               deepest
               and
               severest
               Consideration
               ,
               and
               I
               believe
               are
               so
               
                 well
                 grounded
              
               ,
               that
               the
               more
               your
               
                 Ladyship
                 considers
              
               ,
               the
               more
               you
               will
               be
               convinc'd
               both
               of
               the
               Truth
               of
               what
               I
               have
               Discours'd
               ,
               and
               of
               the
               Reasonableness
               of
               what
               I
               design
               ;
               which
               is
               to
               devote
               my self
               wholly
               to
               the
               accomplishment
               of
               my
               Moral
               part
               ,
               and
               of
               my
               Intellectual
               ,
               only
               so
               
               far
               as
               is
               Subservient
               to
               the
               other
               .
            
             
               And
               now
               (
               Madam
               )
               having
               bid
               farewel
               to
               all
               unconcerning
               Studies
               ,
               all
               the
               dry
               and
               unsavoury
               parts
               of
               Learning
               ,
               't
               is
               high
               time
               to
               take
               my
               leave
               of
               your
               Ladyship
               too
               ;
               which
               I
               do
               with
               this
               Hope
               ,
               that
               one
               great
               ground
               of
               your
               Trouble
               for
               the
               Misfortune
               of
               your
               Eyes
               is
               by
               the
               foregoing
               Considerations
               removed
               :
               And
               with
               this
               Assurance
               ,
               that
               if
               these
               Discourses
               be
               too
               Weak
               to
               bring
               you
               over
               to
               my
               present
               Opinion
               ,
               they
               will
               however
               prove
               Strong
               enough
               to
               work
               you
               into
               a
               Better
               ,
               which
               is
               to
               believe
               ,
               that
               I
               still
               continue
               in
               all
               Reality
               ,
            
             
               
                 Your
                 Ladyships
                 Most
                 Faithful
                 Friend
                 and
                 Servant
                 ,
                 
                   Iohn
                   Norris
                
                 .
              
               
                 
                   Newton
                   St.
                   Loe
                
                 ,
                 
                   Sept.
                   2.
                   1689.
                   
                
              
            
          
        
      
       
         
           
             
             
             
               A
               SERMON
               Preach'd
               in
               the
               ABBY
               CHURCH
               OF
               BATH
               ,
               Before
               the
               Right
               Reverend
               Father
               in
               GOD
               ,
               THOMAS
               ,
               Lord
               Bishop
               of
               BATH
               and
               WELLS
               :
               At
               his
               VISITATION
               held
               there
               Iuly
               30.
               1689.
               
            
             
               By
               
                 Iohn
                 Norris
              
               ,
               M.
               A.
               Rector
               of
               Newton
               St.
               Loe
               ,
               near
               Bath
               ,
               and
               late
               Fellow
               of
               All-Souls
               College
               in
               Oxford
               .
            
             
               London
               ,
               Printed
               in
               the
               Year
               1690.
               
            
          
        
         
           
             
             
             
               
                 John
                 21.
                 v.
                 15.
                 
              
               
                 So
                 when
                 they
                 had
                 Dined
                 ,
                 Iesus
                 saith
                 to
                 Simon
                 Peter
                 ,
                 Simon
                 Son
                 of
                 Ionas
                 ,
                 Lovest
                 thou
                 me
                 more
                 than
                 these
                 ?
                 He
                 saith
                 unto
                 him
                 ,
                 yea
                 Lord
                 ;
                 Thou
                 knowest
                 that
                 I
                 Love
                 thee
                 .
                 He
                 saith
                 unto
                 him
                 ,
                 Feed
                 my
                 Lambs
                 .
              
            
             
               THE
               Words
               consist
               of
               Three
               considerable
               parts
               .
               First
               ,
               of
               a
               Question
               put
               by
               our
               Lord
               to
               St.
               Peter
               .
               Secondly
               ,
               of
               St.
               
               Peter's
               Answer
               .
               Thirdly
               ,
               of
               a
               Command
               by
               way
               of
               inference
               from
               it
               .
               The
               Question
               was
               whether
               St.
               Peter
               Loved
               him
               beyond
               the
               rest
               of
               his
               Disciples
               then
               present
               .
               This
               Demand
               
               of
               our
               Lord
               was
               not
               so
               high
               as
               were
               St.
               
               Peter's
               former
               Professions
               and
               Pretensions
               .
               This
               warm
               and
               Zealous
               Apostle
               had
               always
               profess'd
               a
               more
               than
               ordinary
               Adhesion
               to
               his
               Lord
               and
               Master
               ,
               and
               pretended
               to
               as
               great
               a
               Supremacy
               of
               Love
               ,
               as
               his
               Successours
               do
               of
               Knowledge
               and
               Iurisdiction
               .
               He
               seem'd
               to
               be
               among
               the
               Apostles
               what
               the
               Seraphim
               are
               among
               the
               Angels
               ,
               to
               out-shine
               and
               out-burn
               not
               this
               or
               that
               vulgar
               Disciple
               only
               ,
               but
               the
               whole
               Apostolical
               Order
               in
               Zeal
               ,
               Courage
               ,
               and
               Flames
               of
               
                 Divine
                 Love.
              
               For
               no
               less
               can
               that
               Eminent
               Profession
               of
               his
               import
               ,
               
                 Tho
                 all
                 Men
                 should
                 be
                 offended
                 because
                 of
                 thee
                 ,
              
               
               
                 yet
                 will
                 I
                 never
                 be
                 offended
                 .
              
               But
               not
               having
               made
               good
               his
               high
               Pretensions
               ,
               our
               Lord
               now
               puts
               the
               Question
               to
               him
               in
               terms
               more
               moderate
               than
               those
               wherein
               he
               had
               before
               voluntarily
               boasted
               of
               his
               own
               Fidelity
               ;
               and
               whereas
               he
               had
               before
               made
               shew
               of
               a
               Superlative
               Love
               beyond
               All
               
               the
               Disciples
               ,
               our
               Lord
               only
               asks
               him
               this
               Modest
               Question
               ,
               
                 Lovest
                 thou
                 me
                 more
                 than
                 these
              
               ?
            
             
               The
               good
               Apostle
               having
               now
               partly
               from
               the
               late
               experiment
               of
               his
               own
               frailty
               ,
               and
               partly
               from
               the
               manner
               of
               our
               Lords
               Question
               ,
               learnt
               more
               Humility
               and
               Modesty
               ,
               returns
               such
               an
               Answer
               as
               was
               short
               not
               only
               of
               his
               
                 former
                 Professions
              
               ,
               but
               even
               of
               the
               Question
               too
               .
               He
               does
               not
               reply
               ,
               
                 Lord
                 thou
                 knowest
                 that
                 I
                 love
                 thee
                 more
                 than
                 these
                 .
              
               No
               ,
               he
               dares
               not
               venture
               any
               more
               so
               much
               as
               to
               determine
               any
               thing
               concerning
               the
               Measure
               of
               his
               Love
               ,
               but
               is
               contented
               barely
               to
               aver
               the
               Truth
               ,
               and
               Sincerity
               of
               it
               .
               And
               for
               this
               he
               fears
               not
               to
               appeal
               at
               last
               to
               the
               
                 Divine
                 Omniscience
                 ,
                 Lord
                 thou
                 knowest
                 all
                 things
                 ,
                 thou
                 knowest
                 that
                 I
                 love
                 thee
                 .
              
            
             
               Our
               Lord
               takes
               the
               Answer
               ,
               and
               does
               not
               at
               all
               question
               the
               Truth
               and
               Sincerity
               of
               it
               ,
               only
               he
               gives
               him
               a
               Test
               whereby
               it
               might
               
               be
               tried
               and
               justified
               ,
               both
               before
               
                 God
                 ,
                 himself
              
               and
               the
               World
               ,
               by
               subjoining
               this
               Illative
               Command
               ,
               
                 feed
                 my
                 Lambs
              
               ,
               as
               it
               is
               in
               the
               Text
               ,
               or
               as
               in
               the
               two
               following
               verses
               ,
               
                 feed
                 my
                 sheep
              
               .
            
             
               This
               whole
               intercourse
               between
               our
               Lord
               and
               St.
               Peter
               ,
               may
               I
               conceive
               ,
               as
               to
               the
               full
               stress
               and
               scope
               of
               it
               ,
               fitly
               be
               reduced
               to
               this
               short
               
                 Hypothetical
                 sceme
              
               of
               speech
               ,
               
                 If
                 thou
                 lovest
                 me
                 ,
                 feed
                 my
                 sheep
                 .
              
               Like
               that
               of
               our
               Saviour
               ,
               upon
               another
               occasion
               to
               his
               Disciples
               in
               common
               ,
               
                 If
                 ye
                 love
                 me
                 keep
                 my
                 Commandments
                 .
              
               This
               under
               a
               shorter
               view
               takes
               in
               the
               full
               force
               of
               the
               words
               ,
               and
               I
               shall
               accordingly
               discourse
               upon
               them
               ,
               as
               if
               they
               had
               stood
               in
               this
               Posture
               .
            
             
               Hence
               then
               I
               shall
               take
               occasion
               to
               consider
               these
               three
               things
               ,
               as
               naturally
               arising
               from
               the
               words
               ,
               and
               as
               no
               less
               pertinent
               to
               our
               present
               Concern
               .
            
             
               First
               the
               great
               Love
               of
               our
               Lord
               
               Christ
               to
               his
               Church
               ,
               which
               he
               here
               calls
               
                 his
                 Lambs
              
               ,
               and
               
                 his
                 Sheep
              
               ,
               which
               he
               here
               commands
               St.
               Peter
               as
               he
               loved
               him
               to
               feed
               ,
               and
               which
               lastly
               he
               would
               not
               absolutely
               and
               finally
               commit
               to
               his
               Charge
               ,
               till
               after
               
                 three
                 distinct
                 Inquiries
              
               whether
               he
               truly
               loved
               him
               .
            
             
               Secondly
               ,
               I
               shall
               consider
               the
               Command
               here
               given
               ,
               and
               shew
               the
               great
               obligation
               that
               lies
               upon
               all
               spiritual
               Pastors
               and
               Guides
               of
               Souls
               to
               feed
               this
               flock
               of
               Christ
               which
               is
               so
               dearly
               beloved
               by
               him
               .
            
             
               Thirdly
               ,
               I
               shall
               consider
               the
               Connexion
               and
               Dependence
               that
               is
               between
               the
               Practice
               of
               this
               command
               and
               the
               Love
               of
               Christ.
               
                 If
                 thou
                 Lovst
                 me
                 feed
                 my
                 sheep
                 .
              
            
             
               Lastly
               ,
               I
               shall
               close
               all
               with
               an
               earnest
               exhortation
               to
               the
               Conscientious
               Practice
               of
               the
               Duty
               enjoyned
               .
            
             
               The
               first
               thing
               I
               shall
               consider
               is
               the
               great
               Love
               of
               Christ
               to
               his
               Church
               .
               And
               certainly
               if
               there
               be
               any
               Secret
               in
               Religion
               fit
               for
               
               Angels
               to
               Contemplate
               ,
               and
               too
               high
               for
               them
               to
               comprehend
               ;
               if
               there
               be
               any
               Love
               that
               has
               Breadth
               and
               Length
               ,
               and
               Depth
               ,
               and
               Heighth
               ,
               if
               there
               be
               any
               Love
               that
               
                 passes
                 Knowledge
              
               ,
               if
               there
               be
               any
               love
               that
               is
               stronger
               than
               Death
               ,
               and
               dearer
               than
               Life
               ,
               if
               there
               be
               any
               ,
               lastly
               ,
               that
               is
               
                 truly
                 wonderful
              
               ,
               and
               that
               passes
               love
               not
               only
               of
               Women
               ,
               but
               of
               the
               whole
               Creation
               ,
               't
               is
               this
               Love
               of
               our
               Lord
               to
               his
               Church
               .
               We
               have
               no
               line
               long
               enough
               to
               fathom
               so
               vast
               a
               Depth
               ,
               nor
               can
               Mortality
               furnish
               us
               with
               Ideas
               to
               conceive
               ,
               or
               with
               words
               to
               utter
               so
               deep
               a
               Mystery
               .
               If
               there
               be
               any
               words
               that
               can
               reach
               it
               ,
               they
               must
               be
               such
               as
               St.
               Paul
               heard
               in
               his
               Rapture
               ,
               strange
               words
               ,
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               words
               that
               cannot
               be
               pronounced
               by
               an
               Human
               Tongue
               ,
               and
               that
               would
               be
               meer
               Barbarism
               to
               a
               Mortal
               capacity
               .
            
             
               But
               however
               ,
               that
               we
               may
               take
               some
               Measure
               of
               that
               which
               really
               has
               none
               ,
               and
               be
               able
               to
               frame
               
               some
               Notion
               of
               this
               Love
               of
               Christ
               ,
               which
               as
               the
               Apostle
               tells
               us
               
                 passes
                 knowledge
              
               ,
               we
               will
               exhibit
               a
               Prospect
               of
               it
               in
               a
               
                 Double
                 Light
              
               ;
               
               First
               ,
               in
               those
               verbal
               Representations
               which
               the
               Scripture
               gives
               of
               it
               ,
               and
               Secondly
               ,
               in
               those
               real
               and
               actual
               Proofs
               whereby
               Christ
               himself
               has
               exprest
               this
               his
               most
               excellent
               ,
               and
               otherwise
               Incredible
               Love.
               
            
             
               As
               to
               the
               First
               ,
               the
               Scripture
               we
               know
               is
               full
               of
               great
               things
               ,
               and
               those
               set
               forth
               with
               as
               great
               and
               magnificent
               Expressions
               .
               The
               Rhetoric
               and
               Stile
               of
               Scripture
               runs
               incomparably
               high
               ,
               beyond
               that
               of
               any
               other
               writings
               in
               whatever
               it
               treats
               of
               .
               But
               there
               are
               three
               things
               more
               especially
               ,
               in
               the
               description
               of
               which
               the
               Holy
               Spirit
               seems
               to
               Labour
               ,
               and
               be
               at
               a
               Stand
               for
               Expression
               .
               And
               these
               are
               the
               Glories
               of
               Heaven
               ,
               the
               Miseries
               of
               Hell
               ,
               and
               the
               Love
               of
               Christ
               to
               his
               Church
               .
               These
               the
               Scripture
               represents
               under
               all
               the
               variety
               of
               Symbols
               ,
               Figures
               and
               Images
               that
               can
               
               be
               supplied
               either
               from
               the
               Intellectual
               or
               Material
               World
               ;
               that
               so
               what
               is
               wanting
               in
               each
               single
               Representation
               ,
               might
               be
               made
               up
               from
               the
               Multitude
               and
               Combination
               of
               them
               ,
               that
               if
               one
               should
               miss
               ,
               another
               might
               strike
               us
               ,
               to
               make
               if
               possible
               some
               impression
               of
               so
               strange
               and
               so
               concerning
               Truths
               upon
               the
               minds
               of
               Men.
               
            
             
               But
               the
               last
               of
               these
               ,
               as
               't
               is
               most
               wonderful
               and
               Mysterious
               (
               it
               being
               a
               greater
               wonder
               that
               God
               should
               Love
               Man
               ,
               than
               that
               either
               there
               should
               be
               so
               much
               Happiness
               in
               the
               Enjoyment
               of
               God
               ,
               or
               so
               much
               misery
               in
               the
               Loss
               of
               him
               )
               so
               is
               it
               more
               
                 frequently
                 inculcated
              
               ,
               and
               more
               
                 strongly
                 represented
              
               .
               So
               frequently
               inculcated
               is
               it
               ,
               that
               were
               it
               not
               for
               the
               Mystery
               of
               the
               thing
               ,
               and
               that
               there
               is
               no
               Tautology
               in
               Love
               ,
               the
               Scripture
               would
               seem
               Chargeable
               with
               
                 vain
                 Repetitions
              
               .
               Every
               Page
               almost
               in
               Holy
               writ
               breathes
               forth
               this
               Mystery
               of
               
                 Divine
                 Love
              
               ,
               and
               besides
               that
               ,
               there
               
               is
               one
               whole
               Book
               particularly
               imploy'd
               in
               the
               representation
               of
               it
               ,
               by
               all
               the
               Flowers
               and
               Delicacies
               of
               the
               most
               exalted
               Poetry
               ;
               it
               may
               be
               said
               of
               the
               whole
               Sacred
               Volumn
               that
               't
               is
               but
               one
               continued
               Expression
               of
               Love
               from
               Christ
               to
               his
               Church
               ,
               one
               
                 Larger
                 Canticles
              
               .
            
             
               And
               as
               't
               is
               thus
               frequently
               inculcated
               ,
               so
               is
               it
               no
               less
               strongly
               represented
               .
               'T
               is
               represented
               by
               that
               which
               is
               the
               most
               proper
               Effect
               ,
               and
               the
               last
               End
               and
               Accomplishment
               of
               all
               Love
               ,
               by
               Vnion
               .
               For
               there
               are
               three
               most
               admirable
               Unions
               proposed
               to
               our
               Faith
               in
               the
               Christian
               Religion
               .
               The
               Unity
               of
               Essence
               in
               the
               Trinity
               ,
               the
               Unity
               of
               Person
               in
               Jesus
               Christ
               ,
               and
               the
               Union
               that
               is
               between
               Christ
               and
               his
               Church
               .
               The
               First
               of
               these
               is
               an
               Example
               and
               Prefiguration
               as
               it
               were
               to
               the
               Second
               ,
               and
               the
               Second
               to
               the
               Third
               .
               For
               we
               cannot
               better
               represent
               the
               Union
               of
               Christ
               with
               his
               Church
               ,
               than
               by
               the
               
                 Hypostatic
                 
                 Vnion
              
               ,
               or
               the
               Union
               of
               the
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               with
               Human
               Nature
               .
            
             
               For
               First
               ,
               as
               in
               this
               Mystery
               the
               Plurality
               of
               Nature
               is
               consistent
               with
               the
               Unity
               of
               Person
               ,
               so
               does
               Love
               effect
               the
               same
               Miracle
               in
               the
               Union
               between
               Christ
               and
               his
               Church
               .
               For
               here
               also
               we
               meet
               with
               a
               new
               Theanthropy
               ,
               a
               strange
               Composition
               of
               God
               and
               Man
               ,
               two
               vastly
               different
               Substances
               ,
               which
               without
               Confusion
               of
               either
               Natures
               or
               Properties
               ,
               make
               up
               one
               and
               the
               same
               Body
               .
               For
               if
               Christ
               be
               Head
               of
               the
               Church
               ,
               he
               is
               also
               one
               Body
               with
               it
               .
               And
               so
               St.
               
                 Austin
                 ,
                 Totus
                 Christus
                 secundam
                 Ecclesiam
                 &
                 Caput
                 &
                 Corpus
                 est
                 .
              
            
             
               Again
               ,
               as
               in
               the
               Mystery
               of
               the
               Hypostatic
               union
               there
               is
               a
               Communication
               of
               Idioms
               or
               Properties
               whereby
               what
               primarily
               and
               abstractly
               belongs
               to
               one
               ,
               may
               secondarily
               and
               concretely
               be
               attributed
               to
               the
               other
               ,
               as
               that
               God
               is
               man
               ,
               and
               man
               is
               God
               ,
               so
               has
               Love
               introduced
               the
               like
               Communication
               
               between
               Christ
               and
               his
               Church
               ,
               which
               may
               be
               said
               to
               be
               happy
               and
               glorified
               in
               Christ
               ,
               as
               he
               is
               said
               to
               suffer
               in
               his
               Church
               .
            
             
               Again
               ,
               as
               in
               the
               Mystery
               of
               the
               Hypostatic
               union
               the
               Word
               uniting
               it self
               to
               Human
               Nature
               adorn'd
               and
               exalted
               it
               ,
               not
               only
               by
               the
               Priviledge
               of
               so
               sacred
               a
               Confederacy
               ,
               but
               also
               with
               many
               distinct
               Graces
               and
               Excellencies
               ,
               whereby
               it
               was
               necessarily
               tho
               not
               forcibly
               determin'd
               to
               love
               the
               Divinity
               ,
               and
               highly
               fitted
               to
               be
               loved
               by
               it
               ,
               so
               is
               it
               also
               in
               this
               Union
               between
               Christ
               and
               his
               Church
               .
               He
               has
               not
               only
               innobled
               her
               by
               so
               sacred
               an
               Alliance
               ,
               but
               is
               ever
               conferring
               upon
               her
               his
               Gifts
               and
               Graces
               ,
               and
               will
               never
               cease
               to
               do
               so
               ,
               till
               at
               length
               he
               present
               her
               to
               himself
               a
               
                 Glorious
                 Church
              
               ,
               
               without
               spot
               or
               blemish
               ,
               and
               make
               her
               in
               some
               measure
               worthy
               of
               so
               great
               a
               Love
               ,
               and
               so
               intimate
               an
               Vnion
               .
               For
               't
               is
               observable
               ,
               that
               in
               Scripture
               Jesus
               Christ
               is
               set
               out
               as
               the
               Author
               and
               
               Dispencer
               of
               all
               Grace
               ,
               to
               him
               is
               ascribed
               the
               Work
               of
               the
               Second
               as
               well
               as
               of
               the
               First
               Creation
               ,
               from
               his
               fulness
               we
               all
               receive
               ,
               and
               the
               Apostle
               says
               expresly
               ,
               that
               
                 to
                 every
                 one
                 of
                 us
                 is
                 given
                 grace
                 according
                 to
                 the
                 Measure
                 of
                 the
                 gift
                 of
                 Christ.
                 
              
               
            
             
               But
               not
               to
               pursue
               this
               
                 Metaphysical
                 Parallel
              
               any
               further
               ,
               let
               us
               return
               to
               consider
               this
               Union
               ,
               as
               't
               is
               represented
               in
               Holy
               Scripture
               .
               Now
               there
               are
               but
               two
               sorts
               of
               Union
               in
               the
               World
               ,
               Natural
               and
               Moral
               .
               And
               the
               Holy
               Spirit
               has
               made
               Choice
               of
               the
               Closest
               of
               each
               ,
               whereby
               to
               Figure
               out
               to
               us
               the
               Union
               between
               Christ
               and
               his
               Church
               .
               The
               closest
               of
               Natural
               Unions
               is
               that
               between
               the
               Head
               and
               the
               Body
               ;
               and
               the
               closest
               of
               all
               Moral
               Unions
               is
               that
               between
               the
               Husband
               and
               the
               Wife
               .
               And
               both
               these
               are
               by
               the
               Holy
               Spirit
               applied
               to
               this
               Mystery
               .
            
             
               Thus
               is
               Christ
               oftentimes
               call'd
               the
               Head
               of
               the
               Church
               ,
               and
               the
               Church
               the
               Body
               of
               Christ.
               Thus
               
               again
               is
               he
               stiled
               the
               Bridegroom
               ,
               and
               the
               Church
               honour'd
               with
               the
               Name
               of
               his
               Spouse
               .
               And
               because
               this
               Latter
               Figure
               carries
               in
               it
               more
               of
               sensible
               endearment
               ,
               therefore
               is
               it
               of
               more
               
                 frequent
                 use
              
               ,
               and
               withal
               of
               more
               
                 Antient
                 Date
              
               .
               For
               besides
               that
               Adam
               first
               open'd
               this
               Mystery
               ,
               and
               by
               his
               Miraculous
               Marriage
               typified
               to
               us
               that
               of
               Christ
               with
               his
               Church
               ,
               which
               came
               out
               of
               the
               Wounded
               Side
               of
               our
               Lord
               ,
               as
               Eve
               was
               taken
               out
               of
               
               Adam's
               ,
               the
               Prophets
               have
               also
               given
               our
               Lord
               the
               title
               of
               Bridegroom
               in
               the
               Old
               Testament
               .
               The
               45th
               Psalm
               is
               a
               plain
               Spiritual
               Epithalamium
               ,
               and
               so
               is
               the
               whole
               Book
               of
               Canticles
               ,
               and
               the
               Holy
               Baptist
               ,
               in
               whom
               both
               Types
               and
               Prophesie
               expire
               ,
               calls
               him
               expresly
               by
               the
               Name
               of
               Bridegroom
               .
            
             
               Strange
               Miracle
               of
               Humility
               and
               Love
               !
               That
               ever
               God
               should
               come
               down
               to
               seek
               a
               Spouse
               upon
               Earth
               !
               was
               it
               not
               enough
               ,
               O
               Blessed
               Jesu
               ,
               that
               thou
               wast
               one
               with
               
               the
               Father
               and
               Holy
               Spirit
               ,
               in
               the
               Eternal
               Trinity
               ?
               was
               it
               not
               enough
               that
               thou
               hadst
               made
               thy self
               one
               with
               our
               Mortal
               Flesh
               by
               assuming
               our
               Nature
               ,
               but
               that
               thou
               must
               yet
               heap
               Mystery
               upon
               Mystery
               ,
               and
               as
               if
               thou
               wert
               not
               yet
               near
               enough
               allied
               to
               us
               ,
               must
               also
               make
               thy self
               one
               with
               thy
               Church
               ?
               But
               such
               is
               thy
               Love
               to
               man
               as
               not
               to
               be
               contented
               with
               one
               single
               union
               with
               him
               ?
               And
               so
               great
               thy
               Condescention
               as
               if
               thou
               need'st
               a
               Partner
               ,
               to
               compleat
               thy
               Happiness
               ,
               and
               as
               if
               it
               were
               no
               more
               good
               for
               the
               second
               ,
               than
               't
               was
               for
               the
               
                 first
                 Adam
              
               to
               be
               alone
               .
            
             
               These
               are
               the
               two
               Principal
               Figures
               under
               which
               the
               Scripture
               Pictures
               out
               to
               us
               the
               Love
               of
               Christ
               to
               his
               Church
               ,
               and
               his
               union
               with
               it
               .
               Not
               that
               they
               rise
               up
               to
               the
               heighth
               of
               the
               Mystery
               ,
               but
               because
               they
               come
               the
               nearest
               of
               any
               to
               it
               .
               For
               indeed
               they
               fall
               vastly
               short
               ,
               and
               give
               but
               a
               faint
               shadowy
               resemblance
               of
               what
               they
               are
               intended
               
               to
               represent
               .
               And
               therefore
               as
               we
               have
               hitherto
               represented
               the
               dearness
               between
               Christ
               and
               his
               Church
               ,
               by
               that
               between
               the
               Head
               and
               the
               Members
               ,
               and
               the
               Husband
               and
               Wife
               ,
               so
               we
               may
               ,
               and
               with
               better
               reason
               invert
               the
               Order
               ,
               and
               propose
               the
               Former
               as
               an
               Example
               and
               Measure
               for
               both
               the
               Latter
               .
               And
               't
               is
               observable
               that
               St.
               Paul
               does
               so
               ;
               
               For
               says
               he
               ,
               
                 Husbands
                 love
                 your
                 Wives
                 ,
                 even
                 as
                 Christ
                 loved
                 the
                 Church
                 .
              
               And
               again
               ,
               
                 No
                 Man
                 ever
                 yet
                 hated
                 his
                 own
                 Flesh
                 ,
                 but
                 Nourishes
                 and
                 Cherishes
                 it
                 even
                 as
                 the
                 Lord
                 the
                 Church
                 .
              
               
               Where
               you
               see
               the
               Love
               of
               Christ
               to
               his
               Church
               is
               not
               ,
               as
               before
               ,
               set
               out
               by
               that
               of
               Married
               Persons
               ,
               and
               that
               of
               a
               Man
               to
               his
               own
               Flesh
               ,
               but
               these
               are
               set
               out
               and
               illustrated
               by
               the
               other
               .
               So
               great
               and
               transcending
               all
               Love
               ,
               yea
               even
               all
               Knowledge
               ,
               is
               this
               Love
               of
               Christ
               to
               his
               Church
               .
            
             
               But
               't
               will
               appear
               yet
               greater
               ,
               if
               we
               take
               a
               Prospect
               of
               it
               in
               the
               
               Second
               Light
               ,
               namely
               in
               those
               Real
               and
               Actual
               Proofs
               whereby
               Christ
               himself
               has
               exprest
               this
               his
               most
               excellent
               and
               otherwise
               incredible
               Love.
               And
               certainly
               they
               are
               such
               as
               never
               
                 were
                 ,
                 will
              
               ,
               or
               can
               be
               given
               by
               any
               other
               Lover
               .
               For
               (
               to
               make
               the
               Prospect
               as
               short
               as
               maybe
               )
               was
               it
               not
               an
               amazing
               instance
               of
               Love
               for
               the
               great
               and
               ever
               Blessed
               God
               ,
               who
               could
               neither
               be
               advantaged
               by
               our
               Happiness
               ,
               nor
               damaged
               by
               our
               Misery
               ,
               to
               come
               down
               and
               assume
               our
               Nature
               in
               its
               meanest
               Circumstances
               ,
               to
               live
               a
               needy
               and
               contemptible
               Life
               ,
               and
               dye
               a
               painful
               aud
               execrable
               Death
               ,
               and
               all
               this
               to
               reconcile
               a
               Rebel
               ,
               to
               restore
               an
               Apostate
               ?
               Indeed
               the
               work
               of
               Man's
               Redemption
               ,
               if
               we
               deeply
               consider
               the
               whole
               Method
               and
               Contrivance
               of
               it
               ,
               is
               such
               an
               Heroic
               instance
               of
               Love
               ,
               and
               so
               much
               exceeding
               that
               of
               his
               Creation
               ,
               that
               't
               is
               well
               Man
               was
               Created
               and
               Redeem'd
               by
               the
               same
               good
               being
               ,
               since
               otherwise
               his
               obligations
               
               to
               his
               Redeemer
               being
               so
               much
               greater
               than
               those
               to
               his
               Creator
               ,
               he
               would
               be
               very
               much
               divided
               and
               distracted
               in
               his
               returns
               of
               Love
               and
               Gratitude
               .
            
             
               But
               let
               us
               reflect
               a
               little
               upon
               the
               Life
               ,
               before
               we
               further
               consider
               the
               Death
               of
               our
               Redeemer
               .
               It
               was
               one
               constant
               Argument
               ,
               one
               continued
               Miracle
               of
               Love.
               He
               lived
               as
               one
               purely
               Devoted
               to
               the
               good
               of
               Mankind
               .
               All
               his
               Thoughts
               ,
               all
               his
               Words
               ,
               all
               his
               Actions
               were
               Love
               ,
               His
               whole
               business
               was
               to
               Glorify
               his
               Father
               ,
               and
               (
               which
               was
               his
               greatest
               Glory
               )
               to
               express
               his
               Love
               to
               Man
               ,
               which
               tho
               at
               all
               times
               exceeding
               wonderful
               ,
               yet
               toward
               the
               Evening
               of
               his
               Life
               it
               thicken'd
               and
               grew
               stronger
               ,
               like
               Motion
               within
               the
               Neighbourhood
               of
               the
               Center
               ,
               and
               as
               then
               he
               Prayed
               ,
               
               so
               he
               
                 Loved
                 yet
                 more
                 earnestly
              
               .
            
             
               For
               't
               was
               then
               that
               he
               wept
               over
               Condemn'd
               Ierusalem
               ,
               and
               bedew'd
               with
               Tears
               the
               Grave
               of
               Lazarus
               .
               
               'T
               was
               then
               that
               with
               desire
               he
               desired
               to
               Eat
               the
               Passover
               with
               his
               Disciples
               ,
               instituted
               a
               perpetual
               Monument
               of
               Love
               ,
               his
               Holy
               Supper
               ,
               and
               left
               another
               of
               Humility
               by
               condescending
               to
               wash
               their
               Feet
               .
               'T
               was
               then
               that
               he
               comforted
               his
               Disciples
               with
               the
               variety
               of
               the
               Heavenly
               Mansions
               ,
               with
               a
               Declaration
               that
               he
               himself
               was
               the
               way
               ,
               the
               Truth
               and
               the
               Life
               ,
               with
               an
               assurance
               that
               their
               Prayers
               in
               his
               Name
               should
               be
               effectual
               ,
               with
               a
               Promise
               of
               the
               Holy
               Spirit
               ,
               and
               with
               a
               Legacy
               of
               his
               own
               Peace
               ,
               to
               compensate
               for
               the
               Tribulation
               they
               should
               meet
               with
               in
               the
               World.
               'T
               was
               then
               ,
               lastly
               ,
               that
               he
               recommended
               the
               state
               of
               his
               Apostles
               ,
               together
               with
               his
               own
               Glorification
               ,
               
               in
               one
               and
               the
               same
               Solemn
               Prayer
               to
               his
               Father
               ,
               that
               he
               would
               preserve
               them
               in
               Unity
               and
               Truth
               ,
               and
               at
               length
               Glorify
               them
               with
               the
               whole
               Body
               of
               true
               Believers
               with
               himself
               in
               Heaven
               .
               And
               all
               this
               at
               a
               time
               when
               one
               would
               have
               
               thought
               his
               own
               concern
               should
               have
               been
               his
               only
               Meditation
               ,
               and
               Fear
               his
               only
               Passion
               ,
               for
               now
               was
               he
               within
               view
               of
               his
               amazing
               sufferings
               ,
               and
               the
               shade
               was
               just
               ready
               to
               point
               at
               the
               dreadful
               hour
               ,
               and
               yet
               even
               now
               his
               Love
               was
               truly
               stronger
               than
               Death
               ,
               and
               the
               Care
               of
               his
               Disciples
               prevailed
               over
               the
               Horrors
               of
               his
               approaching
               Agony
               .
            
             
               Which
               he
               further
               shewed
               by
               giving
               up
               himself
               to
               a
               cruel
               and
               shameful
               Death
               ,
               for
               the
               Life
               and
               Salvation
               of
               the
               World.
               A
               Death
               (
               to
               say
               no
               more
               of
               it
               )
               of
               such
               strange
               Sorrow
               and
               Anguish
               ,
               that
               the
               very
               Prospect
               of
               it
               put
               him
               into
               a
               Sweat
               of
               Blood
               ,
               and
               the
               induring
               it
               made
               him
               complain
               of
               being
               deserted
               of
               his
               Father
               .
               And
               then
               that
               his
               Redemption
               might
               prove
               effectual
               ,
               after
               his
               Resurrection
               he
               gives
               Commission
               to
               his
               Disciples
               to
               go
               and
               publish
               it
               with
               its
               conditions
               throughout
               the
               world
               ,
               and
               orders
               them
               all
               ,
               as
               he
               does
               
               here
               St.
               Peter
               ,
               to
               
                 feed
                 his
                 Sheep
              
               .
               And
               lest
               the
               the
               Benefit
               of
               his
               Death
               should
               be
               again
               frustrated
               for
               want
               of
               Power
               to
               perform
               the
               conditions
               ,
               presently
               after
               his
               Ascension
               he
               sent
               down
               the
               Spirit
               of
               consolation
               upon
               his
               Apostles
               ,
               and
               does
               continually
               confer
               Grace
               upon
               ,
               and
               make
               Intercession
               for
               his
               Church
               .
               So
               tenderly
               affected
               was
               he
               toward
               this
               his
               Spouse
               ,
               that
               even
               the
               felicities
               of
               Heaven
               could
               not
               make
               him
               forget
               her
               ,
               as
               he
               further
               shew'd
               by
               complaining
               in
               behalf
               of
               his
               Church
               ,
               when
               from
               the
               midst
               of
               his
               Glory
               he
               said
               ,
               
                 Saul
                 ,
                 Saul
                 ,
                 why
                 persecutest
                 thou
                 me
                 ?
              
               Which
               words
               shew
               him
               as
               much
               concern'd
               for
               the
               wounds
               given
               to
               his
               Mystical
               ,
               as
               for
               those
               he
               felt
               in
               his
               Natural
               Body
               .
            
             
               And
               now
               since
               the
               Love
               of
               our
               Lord
               to
               his
               Church
               is
               so
               exceeding
               great
               ,
               it
               certainly
               concerns
               all
               Christians
               ,
               especially
               those
               whom
               he
               has
               intrusted
               with
               the
               Care
               of
               his
               Church
               to
               be
               alike
               minded
               .
               
               Which
               leads
               me
               in
               the
               Second
               place
               to
               consider
               the
               command
               here
               given
               ,
               and
               to
               shew
               the
               great
               Obligation
               that
               lies
               upon
               all
               spiritual
               Pastors
               ,
               to
               feed
               this
               flock
               of
               Christ
               which
               is
               so
               nearly
               beloved
               by
               him
               .
            
             
               
                 Feed
                 my
                 sheep
              
               ,
               says
               our
               Lord
               to
               St.
               Peter
               ,
               and
               in
               him
               to
               all
               the
               Pastors
               of
               the
               Christian
               Church
               ,
               who
               are
               equally
               concerned
               both
               in
               the
               Command
               and
               in
               the
               Duty
               .
            
             
               And
               that
               they
               are
               so
               is
               ,
               already
               sufficiently
               concluded
               from
               what
               has
               been
               discoursed
               concerning
               the
               great
               Love
               of
               Christ
               to
               his
               Church
               .
               
                 To
                 make
                 you
                 therefore
                 more
                 sensible
                 of
                 this
                 Duty
                 I
                 need
                 only
                 propose
                 to
                 your
                 Meditation
                 ,
                 how
                 affectionately
                 our
                 Lord
                 loves
                 his
                 Church
                 ,
                 and
                 how
                 dear
                 her
                 Interests
                 are
                 to
                 him
                 ,
                 that
                 out
                 of
                 this
                 his
                 abundant
                 Love
                 ,
                 he
                 has
                 set
                 apart
                 a
                 distinct
                 Order
                 of
                 men
                 on
                 this
                 very
                 purpose
                 ,
                 to
                 promote
                 and
                 further
                 her
                 in
                 the
                 way
                 of
                 Salvation
                 ,
                 that
                 he
                 has
                 intrusted
                 
                 the
                 care
                 of
                 her
                 in
                 their
                 hands
                 ,
                 and
                 has
                 made
                 them
                 his
                 Vicegerents
                 and
                 Trustees
                 ;
                 that
                 't
                 is
                 a
                 Charge
                 worthy
                 their
                 greatest
                 care
                 ,
                 for
                 which
                 there
                 needs
                 no
                 other
                 Argument
                 than
                 that
                 't
                 is
                 committed
                 to
                 them
                 ,
                 by
                 him
                 who
                 knows
                 the
                 worth
                 .
                 of
                 Souls
                 ;
                 that
                 he
                 strictly
                 commands
                 them
                 ,
                 as
                 they
                 have
                 any
                 Love
                 or
                 Regard
                 for
                 him
                 ,
                 to
                 feed
                 his
                 Sheep
                 ;
                 that
                 't
                 was
                 the
                 very
                 last
                 Command
                 that
                 he
                 gave
                 them
                 ,
                 when
                 he
                 was
                 just
                 leaving
                 the
                 world
                 ,
                 and
                 upon
                 the
                 very
                 confines
                 of
                 Glorification
                 ,
                 and
                 that
                 lastly
                 as
                 this
                 is
                 the
                 greatest
                 Trust
                 that
                 was
                 ever
                 by
                 God
                 reposed
                 in
                 Men
                 ,
                 so
                 there
                 will
                 be
                 the
                 severest
                 account
                 taken
                 of
                 it
                 at
                 the
                 last
                 day
                 ,
                 at
                 the
                 Great
                 Visitation
                 of
                 the
                 
                   Bishop
                   of
                   Souls
                
                 .
              
            
             
               This
               is
               enough
               ,
               if
               duely
               weighed
               ,
               to
               shew
               the
               Obligation
               of
               this
               command
               ,
               and
               to
               conclude
               this
               part
               ,
               were
               it
               not
               necessary
               to
               add
               something
               concerning
               the
               manner
               of
               discharging
               it
               .
               
                 Feed
                 my
                 Sheep
              
               
               is
               the
               Command
               given
               by
               Christ
               to
               the
               Pastors
               of
               his
               Church
               ,
               and
               we
               have
               seen
               the
               obligation
               of
               it
               :
               But
               how
               are
               they
               to
               Feed
               them
               ?
               I
               answer
               ,
               First
               by
               Prayer
               for
               their
               respective
               charges
               both
               in
               Public
               and
               in
               Private
               .
               This
               is
               the
               First
               thing
               belonging
               to
               the
               Pastoral
               Office
               ,
               and
               accordingly
               with
               this
               St.
               Paul
               begins
               his
               Admonition
               to
               his
               Son
               Timothy
               .
               
               
                 I
                 exhort
                 therefore
                 that
                 first
                 of
                 all
                 ,
                 Supplications
                 ,
                 Prayers
                 ,
                 Intercessions
                 and
                 giving
                 Thanks
                 be
                 made
                 for
                 all
                 Men.
                 
              
            
             
               Secondly
               by
               Preaching
               ,
               with
               Private
               Instruction
               and
               Admonition
               as
               occasion
               shall
               serve
               and
               require
               .
               And
               here
               their
               first
               care
               should
               be
               to
               Preach
               nothing
               but
               what
               is
               True.
               Secondly
               ,
               to
               confine
               their
               Discourses
               to
               
                 Vseful
                 Truths
              
               ,
               such
               as
               tend
               to
               the
               promotion
               of
               good
               Life
               ,
               that
               which
               the
               Apostle
               calls
               
                 the
                 Truth
                 which
                 is
                 after
                 Godliness
                 .
              
               
               Thirdly
               ,
               to
               deliver
               only
               
                 Plain
                 Truths
              
               .
               For
               there
               are
               many
               Truths
               which
               are
               highly
               useful
               and
               have
               a
               very
               Practical
               aspect
               when
               
               they
               are
               once
               understood
               ,
               which
               are
               not
               so
               easie
               and
               obvious
               to
               be
               so
               .
               These
               therefore
               ought
               as
               much
               to
               be
               waved
               as
               those
               which
               are
               not
               useful
               ,
               because
               tho
               useful
               ,
               simply
               speaking
               ,
               yet
               respectively
               they
               are
               not
               .
               And
               upon
               these
               two
               latter
               accounts
               we
               should
               not
               trouble
               our
               Unlearned
               Auditories
               ,
               either
               with
               Thorny
               Questions
               and
               Knotty
               Controversies
               which
               in
               themselves
               have
               no
               Practical
               use
               ,
               or
               with
               more
               refined
               Theories
               and
               School
               Niceties
               ,
               which
               to
               them
               are
               as
               useless
               and
               unpractical
               as
               the
               other
               .
               To
               Feed
               them
               with
               the
               Former
               would
               be
               to
               give
               them
               Stones
               instead
               of
               Bread
               ;
               And
               to
               Feed
               them
               with
               the
               Latter
               would
               be
               like
               placing
               a
               Man
               in
               the
               Region
               of
               
                 pure
                 Ether
              
               ;
               why
               ,
               he
               can't
               breath
               in
               it
               ,
               and
               will
               starve
               by
               reason
               of
               the
               over-fineness
               of
               his
               Diet.
               
            
             
               Nor
               is
               it
               enough
               that
               the
               Truths
               we
               Preach
               be
               Vseful
               and
               Plain
               ,
               unless
               in
               the
               Fourth
               place
               they
               be
               deliver'd
               in
               a
               Plain
               and
               Intelligible
               Manner
               .
               For
               what
               signifies
               it
               that
               
               the
               things
               are
               in
               themselves
               Plain
               ,
               if
               we
               make
               them
               obscure
               in
               our
               expressing
               them
               ;
               we
               are
               all
               ready
               enough
               to
               laugh
               at
               the
               Poor
               Frier
               for
               going
               about
               to
               Preach
               the
               Gospel
               to
               Beasts
               and
               Trees
               ,
               and
               are
               not
               they
               alike
               ridiculous
               that
               order
               Discourses
               so
               as
               not
               to
               be
               understood
               by
               those
               that
               hear
               them
               ?
               Don't
               these
               also
               Preach
               to
               Beasts
               and
               Trees
               ?
               We
               ought
               therefore
               to
               consult
               the
               Capacity
               of
               our
               Hearers
               ,
               and
               consider
               to
               whom
               ,
               as
               well
               as
               what
               we
               speak
               .
            
             
               And
               to
               this
               Plainness
               of
               Expression
               we
               would
               do
               well
               to
               join
               some
               degrees
               of
               Warmth
               and
               Concernedness
               .
               And
               this
               I
               rather
               recommend
               because
               there
               are
               some
               that
               affect
               a
               Cold
               ,
               Dead
               ,
               careless
               and
               heartless
               way
               of
               Delivery
               .
               But
               certainly
               this
               has
               as
               little
               Decorum
               in
               it
               as
               it
               has
               of
               Devotion
               .
               For
               since
               the
               things
               we
               speak
               are
               supposed
               not
               only
               to
               be
               Truths
               ,
               but
               Concerning
               and
               Important
               Truths
               ,
               what
               can
               be
               more
               absurd
               than
               to
               see
               a
               Man
               deliver
               
               a
               Sermon
               as
               drily
               and
               indifferently
               ,
               as
               one
               would
               Read
               a
               
                 Mathematical
                 Lecture
              
               ?
               'T
               is
               said
               of
               Iohn
               the
               Baptist
               ,
               that
               he
               was
               a
               Burning
               ,
               as
               well
               as
               a
               Shining
               Light.
               
               And
               truly
               we
               have
               need
               of
               such
               in
               this
               Cold
               Frozen
               Age.
               Plain
               Sermons
               ,
               Preach'd
               with
               Warmth
               and
               Affection
               do
               more
               than
               the
               Best
               ,
               Coldly
               deliver'd
               .
               You
               know
               the
               Story
               in
               Eusebius
               of
               the
               Heathen
               Philosopher
               coming
               into
               the
               Council
               of
               Nice
               ,
               who
               was
               baffled
               into
               Christianity
               by
               the
               meer
               Warmth
               and
               Heartiness
               wherewith
               the
               good
               Old
               Man
               address'd
               him
               .
               He
               could
               have
               resisted
               his
               Arguments
               ,
               but
               not
               the
               Spirit
               and
               Zeal
               wherewith
               he
               spake
               .
               And
               this
               is
               all
               I
               shall
               think
               proper
               to
               remark
               to
               you
               upon
               the
               Preaching
               part
               .
            
             
               The
               next
               way
               whereby
               the
               Pastors
               of
               the
               Church
               are
               to
               Feed
               the
               Sheep
               of
               Christ
               ,
               is
               by
               duely
               Administring
               to
               them
               the
               
                 Holy
                 Sacrament
              
               ,
               which
               is
               their
               true
               Spiritual
               Food
               ,
               the
               Manna
               that
               must
               sustain
               them
               in
               
               this
               Wilderness
               .
               This
               is
               the
               most
               proper
               way
               of
               Feeding
               them
               ,
               for
               the
               Body
               of
               Christ
               is
               Meat
               indeed
               ,
               and
               his
               Blood
               is
               Drink
               indeed
               .
            
             
               There
               remains
               yet
               one
               way
               more
               of
               Feeding
               the
               Flock
               of
               Christ
               ,
               without
               which
               the
               rest
               will
               signifie
               but
               little
               ,
               and
               that
               is
               by
               a
               
                 good
                 Example
              
               .
               Among
               the
               other
               Properties
               of
               a
               good
               Shepherd
               ,
               our
               Saviour
               reckons
               this
               as
               one
               ,
               that
               
                 he
                 goes
                 before
                 his
                 Sheep
              
               ,
               and
               leads
               them
               by
               his
               Steps
               ,
               
               as
               well
               as
               with
               his
               Voice
               .
               There
               ought
               to
               be
               a
               Connexion
               between
               Hear
               and
               Do
               ,
               but
               much
               more
               between
               Preach
               and
               Do.
               And
               he
               that
               is
               not
               careful
               of
               this
               ,
               as
               he
               cannot
               expect
               to
               do
               much
               good
               to
               others
               ,
               so
               he
               will
               certainly
               Condemn
               himself
               .
               To
               be
               short
               (
               for
               I
               hope
               I
               need
               not
               inlarge
               ,
               speaking
               to
               Wise
               Men
               )
               a
               good
               Preacher
               who
               is
               an
               ill
               Liver
               is
               such
               a
               Monster
               as
               cannot
               be
               Match'd
               in
               all
               Affrica
               .
               And
               for
               his
               State
               hereafter
               ,
               I
               may
               leave
               it
               to
               be
               consider'd
               how
               great
               a
               Condemnation
               
               awaits
               him
               ,
               whom
               not
               only
               the
               Book
               of
               God
               ,
               and
               of
               Conscience
               ,
               but
               even
               his
               
                 own
                 Sermons
              
               shall
               Judge
               at
               the
               last
               Day
               .
            
             
               These
               are
               the
               several
               ways
               of
               discharging
               this
               Precept
               ,
               
                 Feed
                 my
                 Sheep
              
               ;
               to
               which
               however
               I
               think
               it
               necessary
               to
               add
               one
               thing
               more
               ,
               and
               that
               is
               that
               we
               Feed
               them
               our selves
               ,
               and
               not
               by
               Proxy
               ,
               or
               Deputation
               .
               For
               out
               Lord
               does
               not
               say
               to
               St.
               Peter
               ,
               do
               thou
               get
               some
               body
               to
               Feed
               my
               Sheep
               ,
               but
               do
               thou
               Feed
               them
               thy self
               .
            
             
               For
               however
               St.
               
               Peter's
               Shadow
               might
               do
               Cures
               upon
               the
               Body
               ,
               it
               must
               be
               his
               Person
               that
               must
               do
               good
               upon
               the
               Souls
               of
               his
               Charge
               .
               To
               speak
               out
               plainly
               what
               I
               intend
               ,
               Non-residency
               is
               one
               of
               the
               greatest
               scandals
               of
               the
               Reform'd
               ,
               yea
               of
               the
               Christian
               Religion
               ,
               contrary
               to
               all
               Reason
               and
               Justice
               ,
               as
               well
               as
               Primitive
               Practice
               .
               And
               whoever
               are
               guilty
               of
               it
               ,
               plainly
               shew
               that
               they
               are
               Lovers
               of
               Ease
               ,
               Honour
               or
               Profit
               more
               than
               Lovers
               of
               Christ.
               
               For
               certainly
               he
               that
               Loves
               Christ
               as
               he
               ought
               will
               not
               think
               himself
               too
               good
               to
               Feed
               his
               Sheep
               .
               Which
               leads
               me
               in
               the
               Third
               and
               Last
               place
               to
               consider
               the
               Connexion
               and
               Dependance
               that
               is
               between
               the
               Practice
               of
               this
               Command
               and
               the
               Love
               of
               Christ.
               Now
               this
               I
               briefly
               make
               out
               upon
               a
               double
               ground
               .
            
             
               The
               
                 First
                 Ground
              
               is
               ,
               because
               the
               Love
               of
               Christ
               will
               naturally
               ingage
               us
               to
               Love
               whatever
               he
               Loves
               ,
               and
               consequently
               since
               his
               Church
               is
               so
               exceeding
               dear
               to
               him
               ,
               't
               will
               ingage
               us
               to
               Love
               his
               Church
               ,
               and
               if
               to
               Love
               it
               ,
               then
               consequently
               to
               be
               diligent
               in
               Feeding
               it
               ,
               that
               being
               the
               most
               proper
               instance
               of
               shewing
               our
               Love
               to
               it
               .
            
             
               The
               
                 Second
                 Ground
              
               is
               ,
               because
               the
               Person
               of
               Jesus
               Christ
               consisting
               of
               a
               Double
               Nature
               ,
               God
               and
               Man
               ,
               the
               Love
               of
               him
               must
               include
               the
               Love
               of
               his
               Humanity
               ;
               as
               well
               as
               of
               his
               Divinity
               .
               If
               therefore
               we
               Love
               Christ
               ,
               we
               Love
               the
               Human
               Nature
               as
               well
               as
               the
               Divine
               ,
               
               and
               if
               so
               ,
               then
               we
               Love
               Man
               as
               Man
               ,
               consequently
               all
               Men
               ,
               and
               if
               we
               Love
               all
               Men
               ,
               we
               shall
               desire
               and
               endeavour
               their
               Salvation
               ,
               and
               accordingly
               take
               care
               to
               Feed
               them
               with
               the
               Bread
               of
               Life
               .
            
             
               Upon
               these
               two
               Grounds
               it
               plainly
               appears
               that
               there
               is
               a
               strong
               Connexion
               between
               the
               Loving
               of
               Christ
               ,
               and
               the
               Feeding
               of
               his
               Sheep
               ,
               and
               that
               such
               Pastors
               as
               do
               not
               well
               discharge
               the
               Latter
               ,
               have
               no
               right
               of
               pretending
               to
               the
               Former
               .
               This
               is
               the
               Test
               whereby
               both
               St.
               
               Peter's
               and
               every
               Spiritual
               Pastor's
               affection
               to
               our
               Lord
               must
               be
               tried
               ,
               
                 If
                 you
                 Love
                 me
                 ,
                 Feed
                 my
                 Sheep
                 .
              
            
             
               Let
               me
               therefore
               exhort
               you
               all
               ,
               as
               you
               Love
               our
               Lord
               Jesus
               Christ
               ,
               and
               as
               you
               desire
               to
               be
               Loved
               and
               approv'd
               of
               by
               him
               ,
               to
               a
               sincere
               and
               Conscientious
               Discharge
               of
               your
               
                 Pastoral
                 Duty
              
               ,
               to
               
                 take
                 heed
                 unto
                 your selves
                 and
                 to
                 all
                 the
                 Flock
                 over
                 which
                 the
                 Holy
                 Ghost
                 has
                 made
                 
                 you
                 Overseers
                 ,
                 to
                 Feed
                 the
                 Church
                 of
                 God
                 ,
              
               
               
                 which
                 he
                 has
                 purchased
                 with
                 his
                 own
                 Blood.
              
               Let
               me
               beseech
               you
               to
               consider
               what
               you
               are
               ,
               and
               what
               you
               
                 should
                 be
              
               .
               What
               you
               are
               by
               your
               Character
               and
               Profession
               ,
               and
               what
               you
               should
               be
               in
               the
               Exercise
               of
               it
               ,
               and
               therefore
               to
               take
               heed
               to
               your selves
               ,
               to
               
                 your
                 Doctrine
              
               ,
               and
               above
               all
               to
               your
               
                 Publick
                 Life
                 and
                 Conversation
              
               .
               For
               certainly
               it
               cannot
               be
               an
               Ordinary
               Measure
               of
               Religion
               that
               will
               serve
               our
               turn
               ,
               who
               are
               concern'd
               not
               only
               to
               be
               Good
               ,
               but
               Exemplary
               ,
               and
               must
               Live
               well
               for
               others
               as
               well
               as
               for
               our selves
               ,
               what
               therefore
               is
               Perfection
               in
               others
               ,
               will
               be
               but
               strict
               Duty
               in
               us
               .
               The
               Devotion
               of
               our
               Ordinary
               days
               ,
               ought
               to
               exceed
               that
               of
               their
               Festivals
               ,
               and
               we
               should
               Live
               in
               as
               much
               Warmth
               of
               Religion
               as
               they
               Dye
               .
               
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               
                 In
                 all
                 things
                 shewing
                 thy self
                 a
                 Pattern
                 of
                 good
                 Works
                 ,
              
               That
               's
               our
               Rule
               ,
               we
               ought
               
               to
               be
               Patterns
               and
               Examples
               of
               a
               Holy
               and
               refined
               Conversation
               .
               Let
               your
               Lamps
               therefore
               be
               always
               trimm'd
               ,
               and
               your
               Lights
               always
               Burning
               ,
               and
               that
               with
               such
               Brightness
               ,
               as
               to
               shame
               those
               that
               will
               not
               be
               allured
               by
               the
               Glory
               of
               the
               Flame
               .
            
             
               And
               that
               you
               may
               the
               better
               do
               all
               this
               ,
               let
               me
               desire
               you
               all
               frequently
               and
               seriously
               to
               Meditate
               upon
               the
               Excellent
               Example
               of
               the
               great
               and
               good
               Shepherd
               Christ
               Jesus
               ,
               whose
               Life
               was
               wholly
               imploy'd
               ,
               and
               at
               last
               
                 laid
                 down
              
               for
               the
               good
               of
               his
               Sheep
               .
               I
               pray
               you
               (
               My
               Reverend
               Brethren
               )
               consider
               this
               and
               all
               that
               has
               been
               said
               ,
               that
               so
               when
               this
               great
               Shepherd
               shall
               return
               to
               visit
               his
               Flock
               ,
               you
               may
               all
               give
               up
               the
               same
               Account
               to
               him
               ,
               that
               he
               did
               to
               his
               Father
               ,
               
                 Those
                 that
                 thou
                 gavest
                 me
                 I
                 have
                 kept
                 ,
              
               
               
                 and
                 none
                 of
                 them
                 is
                 lost
                 .
              
               Amen
               .
            
             
               FINIS
               .
            
          
        
         
           
             
             
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                 a
                 Tragedy
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                 their
                 Majesties
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                 ,
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                 a
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                 their
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                 and
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                 ,
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                   William
                   Ames
                
                 ,
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                 d.
                 
              
            
             
               FINIS
               .
            
          
        
      
    
     
       
         Notes, typically marginal, from the original text
         
           Notes for div A52433-e280
           
             
               Eccles.
               11.7
            
             .
          
        
         
           Notes for div A52433-e530
           
             Exod.
             17.6
             .
          
           
             
               Vid.
               Reason
               and
               Religion
               .
               Pag.
            
             82.
             
          
           
             
               Vid.
               the
               same
               Treatise
               .
               Pag.
            
             203.
             
          
           
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             p.
             3.
             
          
           
             
               Cogitationes
               Rationales
               de
               Deo
            
             p.
             296.
             
          
           
             
               De
               la
               Recherche
               de
               la
               verite
            
             p.
             208.
             
          
           
             1
             Cor.
             13.8
             .
          
        
         
           Notes for div A52433-e7740
           
             Vide
             ,
             
               Reason
               and
               Religion
            
             .
          
           
             Joh.
             1.5
             .
          
           
             P.
             144.
             
          
           
             P.
             146.
             
          
           
             P.
             148
             ,
          
           
             
               Reason
               and
               Religion
            
             .
          
           
             Colos.
             2.3
             .
          
           
             Prov.
             8.34
             .
          
           
             C.
             9.4
             .
          
           
             Joh.
             8.12
             .
          
           
             
               Tauler
               Sermon
            
             ,
             3.
             
             Pasch.
             
          
           
             P.
             412.
             
          
           
             Joh.
             7.17
             .
          
           
             1
             Cor.
             ●
             .
             14
             .
          
           
             1
             Wisd.
             4.
             
          
           
             Dan.
             12.10
             .
          
           
             Psal.
             119.
             
          
           
             Joh.
             8.12
             .
          
           
             1
             Cor.
             13.12
             .
          
           
             Dan.
             1.15
             
          
           
             Joh.
             14.2
             .
          
           
             V.
             23.
             
          
           
             Psal.
             25.13
             .
          
           
             Dan.
             1.17
             .
          
           
             Pag.
             5.
             
          
           
             Jam.
             1.5
             .
          
           
             1
             King.
             3.9
             .
          
        
         
           Notes for div A52433-e12910
           
             Eccl.
             43.
             
          
           
             
               Nat.
               Hist.
               p.
            
             13.
             
          
           
             Job
             .
             38.
             
          
           
             Eccles.
             1.18
             .
          
           
             Colos.
             3.10
             .
          
           
             Cogitat
             .
             Ration
             .
             
               de
               Deo.
            
             p.
             62●
             .
          
           
             Eccles.
             12.13
             .
          
           
             V.
             12.
             
          
           
             V.
             13.
             
          
           
             V.
             14.
             
          
           
             V.
             21.
             
          
           
             V.
             22.
             
          
           
             V.
             23.
             
          
           
             V.
             28.
             
          
           
             1
             Cor.
             2.
             
          
           
             Deut.
             32.29
             .
          
           
             Confess
             .
             Lib.
             c.
             1.16
             .
          
        
         
           Notes for div A52433-e19770
           
             Via
             compendii
             ad
             Deum
             .
             p.
             172.
             
          
        
         
           Notes for div A52433-e21120
           
             Mat.
             26.33
             .
          
           
             Ephes.
             3.19
             .
          
           
             Ephes.
             5.27
             .
          
           
             Ephes.
             4.7
             .
          
           
             Ephes.
             5.25
             .
          
           
             Ver.
             29.
             
          
           
             Luke
             .
             22.44
             .
          
           
             Jo.
             17.
             
          
           
             1
             Tim.
             2.1
             .
          
           
             1
             Titus
             .
          
           
             John
             5.35
             .
          
           
             John
             10.4
             
          
           
             Act.
             20.28
             .
          
           
             Tit.
             2.7
             .
          
           
             John
             17.12
             .